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  • 101 Hamilton, Harold Lee (Hal)

    [br]
    b. 14 June 1890 Little Shasta, California, USA
    d. 3 May 1969 California, USA
    [br]
    American pioneer of diesel rail traction.
    [br]
    Orphaned as a child, Hamilton went to work for Southern Pacific Railroad in his teens, and then worked for several other companies. In his spare time he learned mathematics and physics from a retired professor. In 1911 he joined the White Motor Company, makers of road motor vehicles in Denver, Colorado, where he had gone to recuperate from malaria. He remained there until 1922, apart from an eighteenth-month break for war service.
    Upon his return from war service, Hamilton found White selling petrol-engined railbuses with mechanical transmission, based on road vehicles, to railways. He noted that they were not robust enough and that the success of petrol railcars with electric transmission, built by General Electric since 1906, was limited as they were complex to drive and maintain. In 1922 Hamilton formed, and became President of, the Electro- Motive Engineering Corporation (later Electro-Motive Corporation) to design and produce petrol-electric rail cars. Needing an engine larger than those used in road vehicles, yet lighter and faster than marine engines, he approached the Win ton Engine Company to develop a suitable engine; in addition, General Electric provided electric transmission with a simplified control system. Using these components, Hamilton arranged for his petrol-electric railcars to be built by the St Louis Car Company, with the first being completed in 1924. It was the beginning of a highly successful series. Fuel costs were lower than for steam trains and initial costs were kept down by using standardized vehicles instead of designing for individual railways. Maintenance costs were minimized because Electro-Motive kept stocks of spare parts and supplied replacement units when necessary. As more powerful, 800 hp (600 kW) railcars were produced, railways tended to use them to haul trailer vehicles, although that practice reduced the fuel saving. By the end of the decade Electro-Motive needed engines more powerful still and therefore had to use cheap fuel. Diesel engines of the period, such as those that Winton had made for some years, were too heavy in relation to their power, and too slow and sluggish for rail use. Their fuel-injection system was erratic and insufficiently robust and Hamilton concluded that a separate injector was needed for each cylinder.
    In 1930 Electro-Motive Corporation and Winton were acquired by General Motors in pursuance of their aim to develop a diesel engine suitable for rail traction, with the use of unit fuel injectors; Hamilton retained his position as President. At this time, industrial depression had combined with road and air competition to undermine railway-passenger business, and Ralph Budd, President of the Chicago, Burlington \& Quincy Railroad, thought that traffic could be recovered by way of high-speed, luxury motor trains; hence the Pioneer Zephyr was built for the Burlington. This comprised a 600 hp (450 kW), lightweight, two-stroke, diesel engine developed by General Motors (model 201 A), with electric transmission, that powered a streamlined train of three articulated coaches. This train demonstrated its powers on 26 May 1934 by running non-stop from Denver to Chicago, a distance of 1,015 miles (1,635 km), in 13 hours and 6 minutes, when the fastest steam schedule was 26 hours. Hamilton and Budd were among those on board the train, and it ushered in an era of high-speed diesel trains in the USA. By then Hamilton, with General Motors backing, was planning to use the lightweight engine to power diesel-electric locomotives. Their layout was derived not from steam locomotives, but from the standard American boxcar. The power plant was mounted within the body and powered the bogies, and driver's cabs were at each end. Two 900 hp (670 kW) engines were mounted in a single car to become an 1,800 hp (l,340 kW) locomotive, which could be operated in multiple by a single driver to form a 3,600 hp (2,680 kW) locomotive. To keep costs down, standard locomotives could be mass-produced rather than needing individual designs for each railway, as with steam locomotives. Two units of this type were completed in 1935 and sent on trial throughout much of the USA. They were able to match steam locomotive performance, with considerable economies: fuel costs alone were halved and there was much less wear on the track. In the same year, Electro-Motive began manufacturing diesel-electrie locomotives at La Grange, Illinois, with design modifications: the driver was placed high up above a projecting nose, which improved visibility and provided protection in the event of collision on unguarded level crossings; six-wheeled bogies were introduced, to reduce axle loading and improve stability. The first production passenger locomotives emerged from La Grange in 1937, and by early 1939 seventy units were in service. Meanwhile, improved engines had been developed and were being made at La Grange, and late in 1939 a prototype, four-unit, 5,400 hp (4,000 kW) diesel-electric locomotive for freight trains was produced and sent out on test from coast to coast; production versions appeared late in 1940. After an interval from 1941 to 1943, when Electro-Motive produced diesel engines for military and naval use, locomotive production resumed in quantity in 1944, and within a few years diesel power replaced steam on most railways in the USA.
    Hal Hamilton remained President of Electro-Motive Corporation until 1942, when it became a division of General Motors, of which he became Vice-President.
    [br]
    Further Reading
    P.M.Reck, 1948, On Time: The History of the Electro-Motive Division of General Motors Corporation, La Grange, Ill.: General Motors (describes Hamilton's career).
    PJGR

    Biographical history of technology > Hamilton, Harold Lee (Hal)

  • 102 Kirkaldy, David

    [br]
    b. 4 April 1820 Mayfield, Dundee, Scotland
    d. 25 January 1897 London, England
    [br]
    Scottish engineer and pioneer in materials testing.
    [br]
    The son of a merchant of Dundee, Kirkaldy was educated there, then at Merchiston Castle School, Edinburgh, and at Edinburgh University. For a while he worked in his father's office, but with a preference for engineering, in 1843 he commenced an apprenticeship at the Glasgow works of Robert Napier. After four years in the shops he was transferred to the drawing office and in a very few years rose to become Chief. Here Kirkaldy demonstrated a remarkable talent both for the meticulous recording of observations and data and for technical drawing. His work also had an aesthetic appeal and four of his drawings of Napier steamships were shown at the Paris Exhibition of 1855, earning both Napier and Kirkaldy a medal. His "as fitted" set of drawings of the Cunard Liner Persia, which had been built in 1855, is now in the possession of the National Maritime Museum at Greenwich, London; it is regarded as one of the finest examples of its kind in the world, and has even been exhibited at the Royal Academy in London.
    With the impending order for the Royal Naval Ironclad Black Prince (sister ship to HMS Warrior, now preserved at Portsmouth) and for some high-pressure marine boilers and engines, there was need for a close scientific analysis of the physical properties of iron and steel. Kirkaldy, now designated Chief Draughtsman and Calculator, was placed in charge of this work, which included comparisons of puddled steel and wrought iron, using a simple lever-arm testing machine. The tests lasted some three years and resulted in Kirkaldy's most important publication, Experiments on Wrought Iron and Steel (1862, London), which gained him wide recognition for his careful and thorough work. Napier's did not encourage him to continue testing; but realizing the growing importance of materials testing, Kirkaldy resigned from the shipyard in 1861. For the next two and a half years Kirkaldy worked on the design of a massive testing machine that was manufactured in Leeds and installed in premises in London, at The Grove, Southwark.
    The works was open for trade in January 1866 and engineers soon began to bring him specimens for testing on the great machine: Joseph Cubitt (son of William Cubitt) brought him samples of the materials for the new Blackfriars Bridge, which was then under construction. Soon The Grove became too cramped and Kirkaldy moved to 99 Southwark Street, reopening in January 1874. In the years that followed, Kirkaldy gained a worldwide reputation for rigorous and meticulous testing and recording of results, coupled with the highest integrity. He numbered the most distinguished engineers of the time among his clients.
    After Kirkaldy's death, his son William George, whom he had taken into partnership, carried on the business. When the son died in 1914, his widow took charge until her death in 1938, when the grandson David became proprietor. He sold out to Treharne \& Davies, chemical consultants, in 1965, but the works finally closed in 1974. The future of the premises and the testing machine at first seemed threatened, but that has now been secured and the machine is once more in working order. Over almost one hundred years of trading in South London, the company was involved in many famous enquiries, including the analysis of the iron from the ill-fated Tay Bridge (see Bouch, Sir Thomas).
    [br]
    Principal Honours and Distinctions
    Institution of Engineers and Shipbuilders in Scotland Gold Medal 1864.
    Bibliography
    1862, Results of an Experimental Inquiry into the Tensile Strength and Other Properties of Wrought Iron and Steel (originally presented as a paper to the 1860–1 session of the Scottish Shipbuilders' Association).
    Further Reading
    D.P.Smith, 1981, "David Kirkaldy (1820–97) and engineering materials testing", Transactions of the Newcomen Society 52:49–65 (a clear and well-documented account).
    LRD / FMW

    Biographical history of technology > Kirkaldy, David

  • 103 Leeuwenhoek, Antoni van

    [br]
    b. 24 October 1632 Delft, Netherlands
    d. 1723 Delft, Netherlands
    [br]
    Dutch pioneer of microscopy.
    [br]
    He was the son of a basketmaker, Philip Tonisz Leeuwenhoek, and Grietje Jacobsdr van den Berch, a brewer's daughter. After the death of his father in 1637, his mother married the painter Jacob Jansz Molijn. He went to school at Warmond and, later to an uncle who was Sheriff of Benthuizen. In 1648 he went to Amsterdam, where he was placed in a linen-draper's shop owned by William Davidson, a Scottish merchant. In 1652 or 1653 he moved back to Delft, where in 1654 he married the daughter of a cloth-merchant, Barbara de Mey. They had five children, only one of whom survived (born 22 September 1656). At about this time he bought a house and shop in the Hippolytus buurt and set up in business as a draper and haberdasher. His wife died in 1666 and in 1671 he married Cornelia Swalmius, a Reformed Church minister's daughter. Lacking self-confidence and not knowing Latin, the scientific language of the day, he was reluctant to publish the results of his investigations into a multitude of natural objects. His observations were made with single-lens microscopes made by himself. (He made at least 387 microscopes with magnifications of between 30x and 266x.) Among the subjects he studied were the optic nerve of a cow, textile fibres, plant seeds, a spark from a tinderbox, the anatomy of mites and insects' blood corpuscles, semen and spermatozoa. It was the physician Reinier de Graaf who put him in touch with the Royal Society in London, with whom he corresponded for fifty years from 1673. One of his last letters, in 1723, to the Royal Society was about the histology of the rare disease of the diaphragm that he had studied in sheep and oxen and from which he died. In public service he was a chamberlain to the sheriffs of Delft, a surveyor and a wine-gauger, offices which together gave him an income of about 800 florins a year. Leeuwenhoek never wrote a book, but collections were published in Latin and in Dutch from his scientific letters, which numbered more than 250.
    [br]
    Principal Honours and Distinctions
    FRS 1680.
    Further Reading
    L.C.Palm and H.A.M.Snelders, Antoni van Leeuwenhoek 1632–1723: Studies in the Life and Work of the Delft Scientist, Commemorating the 350th Anniversary of his Birthday.
    B.Bracegirdle (ed.), Beads of Glass: Leeuwenhoek and the Early Microscope. (Catalogue of an exhibition in the Museum Boerhaave, November 1982 to May 1983, and in the Science Museum, May to October 1983).
    IMcN

    Biographical history of technology > Leeuwenhoek, Antoni van

  • 104 Menzies, Michael

    [br]
    b. end of the seventeenth century Lanarkshire, Scotland (?)
    d. 13 December 1766 Edinburgh, Scotland
    [br]
    Scottish inventor and lawyer.
    [br]
    Menzies was admitted as a member of the Faculty of Advocates on 31 January 1719. It is evident from his applications for patents that he was more concerned with inventions than the law, however. He took out his first patent in 1734 for a threshing machine in which a number of flails were attached to a horizontal axis, which was moved rapidly forwards and backwards through half a revolution, essentially imitating the action of an ordinary flail. The grain to be threshed was placed on either side.
    Though not a practical success, Menzies's invention seems to have been the first for the mechanical threshing of grain. His idea of imitating non-mechanized action also influenced his invention of a coal cutter, for which he took out a patent in 1761 and which copied miners' tools for obtaining coal. He proposed to carry heavy chains down the pit so that they could be used to give motion to iron picks, saws or other chains with cutting implements. The chains could be set into motion by a steam-engine, by water-or windmills, or by horses gins. Although it is quite obvious that this apparatus could not work, Menzies was the first to have thought of mechanizing coal production in the style that was in use in the late twentieth century. Subsequent to Menzies's proposal, many inventors at varying intervals followed this direction until the problem was finally solved one century later by, among others, W.E. Garforth.
    Menzies had successfully used the power of a steam-engine on the Wear eight years beforehand, when he obtained a patent for raising coal. According to his device a descending bucket filled with water raised a basket of coals, while a steam-engine pumped the water back to the surface; the balance-tub system, in various forms, quickly spread to other coalfields. Menzies's patent from 1750 for improved methods of carrying the coals from the coalface to the pit-shaft had also been of considerable influence: this device employed self-acting inclined planes, whereon the descending loaded wagons hauled up the empty ones.
    [br]
    Further Reading
    The article entitled "Michael Menzies" in the Dictionary of National Biography neglects Menzies's inventions for mining. A comprehensive evaluation of his influence on coal cutting is given in the introductory chapter of S.F.Walker, 1902, Coal-Cutting by
    Machinery, London.
    WK

    Biographical history of technology > Menzies, Michael

  • 105 Sutton, Thomas

    [br]
    b. 1819 England
    d. 1875 Jersey, Channel Islands
    [br]
    English photographer and writer on photography.
    [br]
    In 1841, while studying at Cambridge, Sutton became interested in photography and tried out the current processes, daguerreotype, calotype and cyanotype among them. He subsequently settled in Jersey, where he continued his photographic studies. In 1855 he opened a photographic printing works in Jersey, in partnership with L.-D. Blanquart- Evrard, exploiting the latter's process for producing developed positive prints. He started and edited one of the first photographic periodicals, Photographic Notes, in 1856; until its cessation in 1867, his journal presented a fresher view of the world of photography than that given by its London-based rivals. He also drew up the first dictionary of photography in 1858.
    In 1859 Sutton designed and patented a wideangle lens in which the space between two meniscus lenses, forming parts of a sphere and sealed in a metal rim, was filled with water; the lens so formed could cover an angle of up to 120 degrees at an aperture of f12. Sutton's design was inspired by observing the images produced by the water-filled sphere of a "snowstorm" souvenir brought home from Paris! Sutton commissioned the London camera-maker Frederick Cox to make the Panoramic camera, demonstrating the first model in January 1860; it took panoramic pictures on curved glass plates 152×381 mm in size. Cox later advertised other models in a total of four sizes. In January 1861 Sutton handed over manufacture to Andrew Ross's son Thomas Ross, who produced much-improved lenses and also cameras in three sizes. Sutton then developed the first single-lens reflex camera design, patenting it on 20 August 1961: a pivoted mirror, placed at 45 degrees inside the camera, reflected the image from the lens onto a ground glass-screen set in the top of the camera for framing and focusing. When ready, the mirror was swung up out of the way to allow light to reach the plate at the back of the camera. The design was manufactured for a few years by Thomas Ross and J.H. Dallmeyer.
    In 1861 James Clerk Maxwell asked Sutton to prepare a series of photographs for use in his lecture "On the theory of three primary colours", to be presented at the Royal Institution in London on 17 May 1861. Maxwell required three photographs to be taken through red, green and blue filters, which were to be printed as lantern slides and projected in superimposition through three projectors. If his theory was correct, a colour reproduction of the original subject would be produced. Sutton used liquid filters: ammoniacal copper sulphate for blue, copper chloride for the green and iron sulphocyanide for the red. A fourth exposure was made through lemon-yellow glass, but was not used in the final demonstration. A tartan ribbon in a bow was used as the subject; the wet-collodion process in current use required six seconds for the blue exposure, about twice what would have been needed without the filter. After twelve minutes no trace of image was produced through the green filter, which had to be diluted to a pale green: a twelve-minute exposure then produced a serviceable negative. Eight minutes was enough to record an image through the red filter, although since the process was sensitive only to blue light, nothing at all should have been recorded. In 1961, R.M.Evans of the Kodak Research Laboratory showed that the red liquid transmitted ultraviolet radiation, and by an extraordinary coincidence many natural red dye-stuffs reflect ultraviolet. Thus the red separation was made on the basis of non-visible radiation rather than red, but the net result was correct and the projected images did give an identifiable reproduction of the original. Sutton's photographs enabled Maxwell to establish the validity of his theory and to provide the basis upon which all subsequent methods of colour photography have been founded.
    JW / BC

    Biographical history of technology > Sutton, Thomas

  • 106 على

    عَلَى \ against: touching (usually sth. upright): The rain beat against the window. He pressed his nose against the glass. on: showing where sb. or sth. is placed: He lay on his back on the bed. The picture hung on a nail on the wall. Your name is on the list. He hit me on the nose. The boat is on the river (in the water). The house is on the river (beside the water), as in the previous meaning, but with movement (often with to) He jumped on (to) his horse. The book fell on (to) the floor. onto: on to: He sprang onto the table. over: lying across; resting on; covering: A cloud was over the sun. She spread a cloth over the table, across the surface of Ships sail over the sea, above (in rank, etc.) He rules over a proud people, about; concerning They quarrelled over the resutl of the race. You need not hurry over your dinner. upon: on. \ عَلَى \ on shore, ashore: on dry land; not on the sea; on or to the shore: Sailors are unhappy ashore. We swam ashore from the boat. \ See Also نَحْوَ البَرّ، اليابسة (اليَابِسَة)‏ \ عَلَى \ ashore: on or to the shore: Sailors are unhappy ashore. We swam ashore from the boat. on shore, ashore: on dry land; not on the sea. \ See Also نَحْوَ الشّاطِئ \ عَلَى اتِّصَال (عكس مُنْقَطع عن)‏ \ in touch: (the opposite is out of touch) giving or receiving news: I’ve been in touch with my brother by telephone. The radio keeps us in touch with world events. \ عَلَى أتَمّ ما يكُون من التَّرتيب والهِنْدام \ spick and span: (as a predic. phrase) neat, clean and bright: Sailors usually keep their boats spick and span. \ عَلَى الأَثير \ on the air: being sent out on the radio or television. \ عَلَى أَحْسَن وَجْه \ best, well, better: in the best way: Peter played best last week. \ عَلَى أرْبَع \ on all fours: on hands and knees: She went down on all fours to look for the needle. \ عَلَى الأرض \ over: from an upright (or straight) position to a flat (or bent) position: I fell over. He knocked me over. She bent over to pick it up. \ عَلَى استعداد \ content: willing: I’m content to wait for my turn. \ عَلَى أشُدِّه \ in full swing: (of an activity) at its highest point; very busy: The party was in full swing when I arrived. \ عَلَى الإطلاق \ little: (coming just before the verb) not at all: I little knew (or Little did I know) that next day he would be dead. not in the least: not at all: It doesn’t matter in the least. whatever: at all: I have no money whatever. whatsoever: a strong form of whatever; at all: Tell him nothing whatsoever!. \ عَلَى الأَغْلَب \ for the most part: mostly: He is old and for the most part he stays at home. \ عَلَى أَقْصَى ما تستطيع رؤيتَه \ in the distance: far away (from the point where one is): In the distance he could see the mountains. \ عَلَى الأَقَلّ \ a good: (with numbers) at least: He lives a good 3 miles away. at least: (showing that sth. is true, necessary, etc., even if sth. else is not) in spite of what has just been said or is just going to be said: He may be lazy but at least he’s honest. You can at least be polite even if you don’t like him, not less than It cost at least $100. quite: at least; not less than: The journey took quite three hours. \ عَلَى الأَكثَر \ largely: mostly: The accident was largely his own fault. mainly: chiefly; mostly. \ عَلَى انفِراد \ private: (only in the phrase in private) privately; where nobody can hear except those concerned: May I speak to you in private. \ عَلَى أُهْبَة الاستعداد \ stand by: to be ready, in case one may be needed: The soldiers were told to stand by. \ عَلَى أَيّ حال \ anyhow: in any case: I don’t really need this; anyhow, it costs too much. anyway: in any case: I may be late; anyway, don’t wait for me, in any case I don’t really need this; anyhow, it costs too much. at all events, in any event: in any case; whatever may happen or has happened: He didn’t win but, at all events, he did try hard. at any rate: at least; in any case: He wasn’t there; at any rate, I don’t think he was. I may not succeed; but I’ll try, at any rate. in any case: no matter what else may be considered, anyhow: It costs too much. In any case, I don’t really need it. \ عَلَى أيَّة حال \ all the same, at the same time: (only at the start of a sentence; comparing points that are for and against) in spite of this: He’s not clever; all the same, he does try hard. however: all the same; in spite of what has just been said: I’m very tired; however, I’ll come and help you. \ عَلَى بُعد \ away: at a distance: Brighton is 60 miles away. Keep away from the wet paint. beyond: further; on or to the farther side: I looked across the river to the hills beyond. \ عَلَى التَّخْصِيص \ in particular: especially: I enjoyed his first song in particular. \ عَلَى التَّوَالي \ respectively: separately, in that order: Boys and girls will be examined on Monday and Tuesday respectively (the boys on Monday, the girls on Tuesday). \ عَلَى جَانِب \ up: along (up and down are both used like this, although the course may be quite level): He lives just up the road. \ عَلَى الجميع \ round: to everyone: He handed the coffee round. There were not enough cups to go round. \ عَلَى حَدٍّ \ as far as, so far as: (showing a limit): As far as I know, he’s not here. \ عَلَى حَدٍّ سَواء \ alike: in the same way: He treats us all alike. \ عَلَى حَدِّ عِلْمي \ to the best knowledge: as far as I know: To the best of my knowledge, he is honest (I have no reason to doubt his honesty). \ عَلَى حِدَة \ private: (only in the phrase in private) privately; where nobody can hear except those concerned: May I speak to you in private?. separate: not joined or shared; apart: Keep the new milk separate from the old. \ عَلَى حَقّ (مُحِقّ)‏ \ be in the right: not be at fault: Although they said she’d made a mistake, they discovered she was in the right. \ عَلَى حِين غِرَّة \ all of a sudden: in a sudden manner. suddenly: in a sudden manner: The door opened suddenly. \ عَلَى خَطَأ \ in the wrong: mistaken (in one’s judgement, behaviour etc.). \ عَلَى الدَّوام \ always: at all times. \ عَلَى رؤوس الأصابِع \ on tiptoe: on the tips of one’s toes: I can reach that if I stand on tiptoe. \ عَلَى الرّاجح \ likely: (usu. with very, most, more or quite) probably: She’s very likely right. \ عَلَى الرُّغْم مِن \ despite: in spite of: Despite his age, the old man walks several miles every day. for all: in spite of: For all his strength, he could not lift it. much as: although: Much as I admire him, I could not work with him. spite, in spite of: (of sth. that fails) even with: In spite of his efforts, he could not save her life, without regard to; not caring about (a difficulty) In spite of his illness, he attended the ceremony. \ عَلَى الرُّغْم مِنْ أَنَّ \ although: in spite of the fact that; (without a verb) in spite of being: Although (he was) ill, he went to work. \ عَلَى الرُّغْم من ذلك \ even so: in spite of that: He may be foolish; even so, you should help him. just the same: (showing one thing that is not the natural result of another) in spite of this: He’s a thief, but I like him just the same. nevertheless: in spite of that: I told him it would be dangerous, but nevertheless he did it. still: in spite of that: We rarely win; but still, we enjoy playing. \ عَلَى سَبيل المِثال \ for instance: as an example: He’s often late. Yesterday, for instance, he came home after midnight. \ عَلَى السَّطح كلِّه \ over: (esp. with all) across a surface: The table was wet all over. He rubbed it over with a dry cloth. \ عَلَى سَوِيَّة \ level: equal in height or position: His eyes were level with my shoulder. I soon drew level with the leading runner. \ عَلَى سَوِيَّة \ flush: exactly on a level with; not sticking out from; meeting exactly at the edges: The door is flush with the wall when it is closed. \ See Also مستوى (مُسْتَوًى)‏ \ عَلَى سَوِيَّة واحدة \ even: equal: The table legs were not of even length. He shared the money evenly among them. \ عَلَى شاكِلَة \ like: the same as: What is he like (in appearance and character)? He’s just like his father., What does it feel (or look or taste or smell or sound) like?. in the same way as:: He swims like a fish. \ عَلَى شَرْط \ provide (that), also providing (that): if; on condition that: I’ll go, provided (that) you’ll go too. \ عَلَى شَفَا \ on the brink of: close to (sth. dangerous or exciting): on the brink of war. on the point of doing sth.: starting to do sth.: I was on the point of telephoning you, when I got your letter. on one’s last legs: (of a person or thing) not expected to last much longer; worn out; almost in ruins: That company is on its last legs. on the verge of: close to: She was on the verge of tears. \ See Also شفير (الموت أو الإفلاس، إلخ)، عَلى وَشْك \ عَلَى صَهْوَةِ الجَوَاد \ on horseback: on a horse: He travelled on horseback. \ عَلَى ضِغْن \ grudgingly: unwillingly. \ See Also على غير رَغْبَة \ عَلَى طُولِ \ along: following the line of: He ran along the road. down: along (without regard to level): We raced down the street. My friend lives just down the road. \ عَلَى ظَهْر \ on deck: on an uncovered deck, in the open air. \ See Also سَطْح السفينة \ عَلَى ظَهْر الحِصان \ on horseback: on a horse: He travelled on horseback. \ عَلَى ظَهْر السَّفينة \ on board: on (or on to) a ship or aeroplane: There are 70 men on board. Can I go on board the aircraft?. \ عَلَى ظَهْر الصَّفْحَة \ overleaf: on the back of the page: Please fill in this paper, and sign your name overleaf. \ عَلَى عَرْض \ across: over; from one side to the other of: He ran across the street. There is a bridge across the stream. \ عَلَى العَكْس \ on the contrary: (expressing disagreement) the opposite is true: It’s not worn out - on the contrary, it’s quite new. \ عَلَى عِلْم بِـ \ familiar with: knowing; accustomed to: I’m not familiar with English law. \ عَلَى عُلُوّ \ high: (in compounds) to the height of: The grass was waist-high. \ عَلَى الغالِب \ probably: almost certainly; with little doubt: You’re probably right. \ عَلَى غَيْر انتظار \ surprisingly: unexpectedly: a surprisingly good result. \ عَلَى غَيْر رَغْبَة \ grudgingly: unwillingly. \ عَلَى غَيْر هُدًى \ adrift: (of boats) loose; floating about with no control: Our ship was wrecked and we were left adrift in a small boat on the ocean. \ عَلَى فَتَرات مُنْتَظِمة \ periodically: from time to time. \ عَلَى فَرض أنّ \ (conj.) supposing: if: Supposing he’s late, shall we wait for him? Even supposing the lorry comes, it will still be too late. \ عَلَى الفِطْرة \ na]ve: too simple to be sensible; lacking wisdom and experience: a na]ve question; a na]ve young girl. \ عَلَى فِكْرَة \ by the way: used to show that the speaker is about to change the subject: Thank you for your help. By the way, would you like to come to our party next week?. \ عَلَى الفَوْر \ directly: at once: He arrived directly after me. instantly: at once. off-hand: without thought or preparation: I can’t say off-hand what it cost, but it was over $1000. \ عَلَى قافية واحدة \ rhyme: (of word endings) to have the same sound: ‘Consideration’ rhymes with ‘nation’, ‘Port’ rhymes with ‘thought’. ‘Pleasure’ rhymes with ‘measure’ but not with ‘pressure’. \ عَلَى قَدْر \ according to: in the proper way for; depending on: Each man was paid according to his skill. \ عَلَى قَدَم وَسَاق \ in full swing: (of an activity) at its highest point; very busy: The party was in full swing when I arrived. \ عَلَى قَيْد الحَيَاة \ alive: living: He was buried alive when part of a cliff fell on him. \ عَلَى كُلّ حال \ at any rate: at least; in any case: He wasn’t there; at any rate, I don’t think he was. I may not succeed; but I’ll try, at any rate. \ عَلَى مَا يَبْدُو \ apparently: it seems (from what people say): I thought she was 15, but apparently is older. \ عَلَى ما يَصِل إليه عِلْمي \ to the best of my knowledge: as far as I know: To the best of my knowledge, my son has never met her. \ See Also على مَبْلَغ علمي \ عَلَى المَدَى الطَّويل \ in the long run: after a period of time; in the end: It’ll be cheaper in the long run to buy good quality shoes. \ عَلَى مسؤوليَّته الشخصيّة \ at one’s own risk: agreeing that any troube will be one’s own fault: The bridge is unsafe but you can cross it at your own risk. \ عَلَى مسافة قريبة مِن \ off: a short distance from: an island off the English coast. \ عَلَى مُسْتَوًى \ level: equal in height or position: His eyes were level with my shoulder. \ عَلَى مِصْرَاعَيْه (فَتَحَ الباب)‏ \ wide: (with open) fully: open the door wide. Leave it wide open. \ عَلَى نَحْو مماثِل \ similarly: in the same way: They were similarly dressed. \ عَلَى نَسَق \ on the lines of: in the general form of: We’re planning some sports on the lines of the Olympic Games, but for schoolboys only. \ عَلَى نَفْس الوَتيرة \ even: (of movement) regular; steady: Her heart was not beating evenly. \ عَلَى نَوبات \ fits and starts: in short bursts; starting and stopping: The engine only goes in fits and starts. \ See Also فترات \ عَلَى هذا المُعَدَّل \ at that rate: if those conditions continue: He keeps stopping for a rest; at that rate, he won’t finish the job today. \ عَلَى هذا النَّحْو \ so: in this way; in that way: Don’t shout so!. thus: in this way. \ عَلَى الهَوَاء \ on the air: being sent out on the radio or television. \ عَلَى وَتِيرَة واحدة \ monotonous: (of a voice, a job, a way of life, etc.) dull, never changing and therefore uninteresting. \ عَلَى وَجْهٍ \ unusually: (with an adj.) very; strangely: It is unusually cold in here today. \ See Also بشكل غير عاديّ \ عَلَى وَجْهِ التَّقْريب \ roughly: (with numbers and amounts) not exactly; about: roughly 50 trees; roughly a mile away. \ عَلَى وَجْهِ الخُصُوص \ particularly: especially: a particularly nasty smell. \ عَلَى الوَجهِ الصحيح \ duly: properly; as expected: The bill was duly paid. The train duly arrived. \ عَلَى وَجْهِ العُمُوم \ in general: in most cases: Men in general are taller than women. \ عَلَى وَجْهٍ ما \ somehow: in some way or other, by some means or other: I’ll pay for it somehow, even if I have to ask someone to lend me the money. \ عَلَى وَجْهٍ مُسْتَهْجَن \ oddly: strangely: She behaved very oddly last night. \ عَلَى مِقْدار عِلْمي \ for all I know: as far as I know: For all I know, you may have stolen this. \ عَلَى مَقْرُبةٍ \ near: close to, in position: His house is near my own. \ عَلَى مَقرُبة مِن \ about: around; near There’s a lot of illness about. I went out early, when no one was about (when no one else was out). \ عَلَى مَهْل \ leisurely: without haste: He likes a leisurely walk in the evening. \ عَلَى نَحْو أسوأ \ worse: more bad; more badly: Murder is worse than stealing. It is a worse crime. You write even worse than I do. \ عَلَى نَحْوٍ أَفْضَل \ better, well, best: in a better way: He drives better than I do. \ عَلَى نَحْو تامّ \ strictly: exactly: Strictly speaking (If I tell you the exact truth) this ticket is out of date; but I’ll let you travel with it. \ See Also كامل (كامِل)‏ \ عَلَى نَحْو خَطير \ badly: seriously: He was badly wounded. \ عَلَى نَحْو رَخْو \ loosely: in a loose way: a loosely tied knot. \ See Also غير مُحْكَم \ عَلَى نَحْو رَدِيء \ badly: in a bad manner: badly dressed; badly made. \ عَلَى نَحْو صارم \ strictly: very firmly: Smoking in this cinema is strictly forbidden. \ See Also دَقيق \ عَلَى نَحْو صَحيح \ right: correctly: You guessed right. \ عَلَى نَحْو صَحيح \ rightly: justly; correctly: You acted rightly. \ See Also ملائم (مُلائم)‏ \ عَلَى نَحْوٍ كَامِل \ absolutely: without conditions: You must agree absolutely and not to try to change matters later. \ عَلَى نَحو مألوف \ ordinarily: usually. \ عَلَى نَحْو مُرْضٍ \ well: (the adv. form of the adj. good; see better, best) in a good and pleasing way: Well done! You played very well. \ عَلَى نَحْو مُلحّ \ badly: (with need, want) very much: They need money badly. \ عَلَى وَشْك \ on the point of doing sth.: starting to do sth.: I was on the point of telephoning you, when I got your letter. \ عَلَى وَشْك أَنْ \ be about to do sth.: to be ready to do it; be just going to do it: I was about to go when he arrived. on the verge of: close to: She was on the verge of tears. \ عَلَى يَد (مِن قِبَل)‏ \ by: (showing who or what did sth.): He was bitten by a dog. \ عَلَى اليدين والرِّجلين \ on all fours: on hands and knees: She went down on all fours to look for the needle.

    Arabic-English dictionary > على

  • 107 δόξα

    δόξα, ης, ἡ (s. δοξάζω; in var. mngs. Hom.+; in Ath. ‘meaning’). In many of the passages in our lit. the OT and Gr-Rom. perceptions of dependence of fame and honor on extraordinary performance deserve further exploration. SIG 456, 15 is typical: concern for others leads to enhancement of one’s δόξα or reputation. The Common Gk. usage of δ. in sense of ‘notion, opinion’ is not found in the NT.
    ① the condition of being bright or shining, brightness, splendor, radiance (a distinctive aspect of Hb. כָּבוֹד).
    ⓐ of physical phenomena (PGM 13, 189 τὴν δόξαν τοῦ φωτός, cp. 298ff. On this Rtzst., Mysterienrel.3 357ff, also 314 δόξα ἐκ τ. πυρός [cp. Just., D. 128]; 315 φῶς κ. δόξαν θεῖαν [=Cleopatra 150]; LXX; TestJob 43:6 τῆ λαμπάδα αὐτοῦ) οὐκ ἐνέβλεπον ἀπὸ τῆς δ. τοῦ φωτός I could not see because of the brightness of the light Ac 22:11; ὁρᾶν τὴν δ. see the radiance Lk 9:32; cp. vs. 31. Everything in heaven has this radiance: the radiant bodies in the sky 1 Cor 15:40f (cp. PGM 13, 64 σὺ ἔδωκας ἡλίῳ τὴν δόξαν κ. δύναμιν; 448; Sir 43:9, 12; 50:7).
    ⓑ of humans involved in transcendent circumstances, and also transcendent beings: cherubim (Sir 49:8; Ezk 10:4) Hb 9:5; angels Lk 2:9; Rv 18:1. Esp. of God’s self (Ex 24:17; 40:34; Num 14:10; Bar 5:9 τὸ φῶς τῆς δόξης αὐτου; Tob 12:15; 13:16 BA; 2 Macc 2:8; SibOr 5, 427) ὁ θεὸς τῆς δ. (En 25:7) Ac 7:2 (Ps 28:3); cp. J 12:41 (Is 6:1); Ac 7:55; 2 Th 1:9; 2 Pt 1:17b; Rv 15:8; 19:1; 21:11, 23. ὁ πατὴρ τῆς δ. Eph 1:17; βασιλεὺς τῆς δ. AcPl BMM verso 24 and 26. But also of those who appear before God: Moses 2 Cor 3:7–11, 18 (Just., D. 127, 3; cp. Ἀδὰμ τῆς δ. θεοῦ ἐγυμνώθη GrBar 4:16); Christians in the next life 1 Cor 15:43; Col 3:4. The δόξα τοῦ θεοῦ as it relates to the final judgment Ro 3:23; 5:2 (but s. 3); Jesus himself has a σῶμα τῆς δ. radiant, glorious body Phil 3:21; cp. 2 Cl 17:5. Christ is the κύριος τ. δόξης 1 Cor 2:8 (cp. En 22:14; 27:3, 5; 36:4; 40:3 of God; PGM 7, 713 κύριοι δόξης of deities).—The concept has been widened to denote the glory, majesty, sublimity of God in general (PGM 4, 1202 ἐφώνησά σου τ. ἀνυπέρβλητον δόξαν; Orig., C. Cels. 4, 1, 24 οἰκοδομεῖν … ναὸν δόξης θεοῦ) ἀλλάσσειν τὴν δ. τοῦ θεοῦ exchange the majesty of God Ro 1:23; κατενώπιον τῆς δόξης αὐτοῦ Jd 24 (cp. En 104:1)=before himself. Christ was raised fr. the dead διὰ τῆς δ. τοῦ πατρός by the majesty (here, as in J 2:11, the thought of power, might is also present; cp. Rtzst., Mysterienrel.3 344, 359 and PGM 4, 1650 δὸς δόξαν καὶ χάριν τῷ φυλακτηρίῳ τούτῳ; Wsd 9:11 φυλάξει με ἐν τ. δόξῃ; Philo, Spec. Leg. 1, 45.—JVogel, Het sanscrit woord tejas [=gloedvuur] in de beteekenis van magische Kracht 1930) of the Father Ro 6:4; cp. Mt 16:27; Mk 8:38; AcPl Ha 10, 9; ὄψῃ τὴν δ. τοῦ θεοῦ J 11:40; κράτος τῆς δ. majestic power Col 1:11; πλοῦτος τῆς δ. the wealth of his glory Ro 9:23; Eph 1:18; cp. Eph 3:16; Phil 4:19; Col 1:27; δ. τῆς χάριτος (PGM 4, 1650, s. above) Eph 1:6; w. ἀρετή 2 Pt 1:3 (τῆς ἐπʼ ἀρετῇ καὶ δόξῃ διαλήψεως, ins at Aphrodisias II, 14: ZPE 8, ’71, 186); ἀπαύγασμα τῆς δ. Hb 1:3; τὴν ἐπιφάνειαν τῆς δ. τοῦ μεγάλου θεοῦ Tit 2:13. Some would classify Ro 2:7, 10 here, but these and related pass. w. the formulation δόξα καὶ τιμή prob. are better placed in 3 below because of their focus on honor and prestige. Doxol. σοῦ ἐστιν ἡ δ. εἰς τ. αἰῶνας, ἀμήν (Odes 12:15 [Prayer of Manasseh]) Mt 6:13 v.l.; AcPl Ha 2, 33; εἰς ἔπαινον τῆς δ. αὐτοῦ Eph 1:12, 14; cp. 1:6.—1 Th 2:12; 1 Pt 5:10. Pl. Hv 1, 3, 3. κατὰ τὸ εὐαγγέλιον τῆς δ. τοῦ μακαρίου θεοῦ 1 Ti 1:11. Transferred to Christ: Mt 19:28; 24:30; 25:31; Mk 10:37; 13:26; Lk 9:26; 21:27; J 1:14; 2:11; Js 2:1 (AMeyer, D. Rätsel d. Js 1930, 118ff); B 12:7; AcPl Ha 7:7. τὸν φωτισμὸν τοῦ εὐαγγελίου τῆς δ. τοῦ χριστοῦ the news that shines with the greatness of Christ 2 Cor 4:4; cp. 4:6 (cp. Just., A I, 51, 8 παραγίνεσθαι μετὰ δόξης μέλλει). Of Christ’s prestige promoted by Paul’s associates 2 Cor 8:23 (but s. d and 3 below).
    ⓒ The state of being in the next life is thus described as participation in the radiance or glory
    α. w. ref. to Christ: εἰσελθεῖν εἰς τὴν δ. αὐτοῦ enter into his glory Lk 24:26 (βασιλείαν P75 first hand); ἀνελήμφθη ἐν δ. 1 Ti 3:16; cp. τὰς μετὰ ταῦτα δ.1 Pt 1:11 (but s. β below; pl. because of the παθήματα; cp. also Wsd 18:24; Isocr. 4, 51; POslo 85, 13 [III A.D.]), 21. ἐν τῇ ἀποκαλύψει τῆς δ. αὐτοῦ 4:13. Also of Christ’s preëxistence: J 17:5, 22, 24.
    β. w. ref. to his followers (cp. Da 12:13; Herm. Wr. 10, 7): Ro 8:18, 21; 1 Cor 2:7; 2 Cor 4:17; 1 Th 2:12; 2 Th 2:14; 2 Ti 2:10; Hb 2:10; 1 Pt 5:1, 4 (στέφανος τ. δόξης; on this expr. cp. Jer 13:18; TestBenj 4:1); εἰς … δ. καὶ τιμὴν ἐν ἀποκαλύψει Ἰησοῦ Χριστοῦ 1 Pt 1:7 (perh. 1:11 belongs here, in ref. to sufferings that are endured in behalf of Christ). πνεῦμα τῆς δ. w. πν. τοῦ θεοῦ 4:14. ἵνα πνευματικὴν καὶ ἄφθαρτον τῆς δικαιοσύνης δόξαν κληρονομήσωσιν ending of Mk 16:14 v.l. (Freer ms. ln. 11f) (Cleopatra 146f ἐνέδυσεν αὐτοὺς θείαν δόξαν πνευματικήν); ἥτις ἐστὶν δ. ὑμῶν (my troubles) promote your glory Eph 3:13 (s. MDibelius, comm. on Col 1:24ff) τόπος τῆς δ.=the hereafter 1 Cl 5:4.
    ⓓ of reflected radiance reflection ἀνὴρ … εἰκὼν καὶ δόξα θεοῦ man (as distinguished from woman) is the image and reflection of God 1 Cor 11:7 (perh. this thought finds expression Ro 3:23; 5:2, but s. 3, below); also γυνὴ δόξα ἀνδρός ibid. (cp. the formal similarity but difft. mng. in the Jewish ins in Lietzmann comm. ad loc.: ἡ δόξα Σωφρονίου Λούκιλλα εὐλογημένη; s. also AFeuillet, RB 81, ’74, 161–82). Some interpret δ. Χριστοῦ 2 Cor 8:23 in ref. to Paul’s associates (but s. 1b).
    ② a state of being magnificent, greatness, splendor, anything that catches the eye (1 Esdr 6:9; 1 Macc 10:60, 86; 2 Macc 5:20): fine clothing (Sir 6:31; 27:8; 45:7; 50:11) of a king Mt 6:29; Lk 12:27; of royal splendor gener. (Bar 5:6; 1 Macc 10:58; Jos., Ant. 8, 166) Mt 4:8; Lk 4:6; Rv 21:24, 26. Gener. of human splendor of any sort 1 Pt 1:24 (Is 40:6).
    ③ honor as enhancement or recognition of status or performance, fame, recognition, renown, honor, prestige (s. s.v. ἀγαθός and δικαιο-entries; Diod S 15, 61, 5 abs. δόξα= good reputation; Appian, Bell. Civ. 2, 89 §376 δ. ἀγαθή good reputation, esteem; Polyaenus 8 Prooem. δόξα ἀθάνατος=eternal renown; Herm. Wr. 14, 7; PsSol 1:4; 17:6; Jos., Ant. 4, 14, Vi. 274; Just., A II, 10, 8 δόξης … καταφρονήσαντος) of public approbation (cp. Orig., C. Cels. 7, 24, 1; Did., Gen. 238, 25) ἐνώπιον πάντων τῶν συνανακειμένων σοι Lk 14:10; δ. λαμβάνειν (En 99:1; Diog. L. 9, 37 of Democr. οὐκ ἐκ τόπου δόξαν λαβεῖν βουλόμενος) J 5:41, 44a al.; sim. of God Rv 4:11 and the Lamb 5:12 receiving honor. J 8:54 (=make high claims for myself); 12:43a (cp. 8:50); Ro 9:4; 2 Cor 6:8 (opp. ἀτιμία); 1 Th 2:6; 1 Cl 3:1; B 19:3; Hv 1, 1, 8. Gener. γυνὴ … ἐὰν κομᾷ, δόξα αὐτῇ ἐστιν, i.e. she enjoys a favorable reputation 1 Cor 11:15 (opp. ἀτιμία). Oxymoron ὧν … ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν whose prestige is in their disgrace Phil 3:19. Of enhancement of divine prestige as an objective J 7:18; Lazarus’ illness redounds to God’s honor 11:4; Ro 15:7. Of divine approbation of pers. δ. τοῦ θεοῦ J 5:44b; 12:43b (cp. 1QH 17:15; 1QS 4:23); Ro 3:23; 5:2. Here also belong pass. w. the form δὸξα καὶ τιμή / τιμὴ καὶ δόξα (LXX; ins, e.g. OGI 223, 12; 244, 19f; 763, 37; Welles 42, 6; also PGM 4, 1616f δὸς δ. καὶ τιμὴν κ. χάριν; Just., D. 42, 1) Ro 2:7, 10; 1 Ti 1:17; Hb 2:7, 9 (Ps 8:6); cp. 3:3; 1 Pt 1:7; 2 Pt 1:17; Rv 4:9, 11; 5:12, 13; 21:26. Of pers. who bestow renown through their excellence: of Jesus Lk 2:32 (cp. Ro 9:4); of Paul’s epistolary recipients ὑμεῖς ἡ δ. ἡμῶν you bring us renown 1 Th 2:20 (cp. the Jewish ins in Lietzmann, 1d above: Loucilla brings renown to Sophronius).—Israel’s liturgy furnishes the pattern for the liturg. formula δ. θεῷ praise is (BWeiss; HHoltzmann; Harnack; Zahn; EKlostermann; ASchlatter; Rengstorf) or be (Weizsäcker; JWeiss; OHoltzmann) to God Lk 2:14. Cp. 19:38; Ro 11:36; 16:27; Gal 1:5; Eph 3:21; Phil 4:20; 2 Ti 4:18 (perh. Christ as referent); Hb 13:21; 1 Pt 4:11; 1 Cl 20:12; 50:7 al.; τιμὴ καὶ δ. 1 Ti 1:17 (s. also above as extra-biblical formulation, esp. OGI 223, 12; 244, 19f; 763, 37); cp. Jd 25 v.l.; Rv 5:13; 7:12. Doxologies to Christ 2 Pt 3:18; Rv 1:6; εἰς (τὴν) δ. (τοῦ) θεοῦ to the praise of God Ro 15:7; 1 Cor 10:31; 2 Cor 4:15; Phil 1:11; 2:11; cp. Ro 3:7. Also πρὸ δ. 2 Cor 1:20; πρὸ τὴν αὐτοῦ τοῦ κυρίου (Christ) δ. 8:19. Hence the expr. δ. διδόναι τῷ θεῷ praise God (Bar 2:17f; 1 Esdr 9:8; 4 Macc 1:12): in thanksgiving Lk 17:18; Rv 19:7; as a form of relig. devotion: Ac 12:23; Ro 4:20; Rv 4:9; 11:13; 14:7; 16:9; as an adjuration δὸς δ. τῷ θεῷ give God the praise by telling the truth J 9:24.—GBoobyer, ‘Thanksgiving’ and the ‘Glory of God’ in Paul, diss. Leipzig 1929; LChampion, Benedictions and Doxologies in the Epistles of Paul ’35; MPamment, The Meaning of δόξα in the Fourth Gospel: ZNW 74, ’83, 12–16, God’s glory is manifested through the gift of Jesus’ voluntary self-surrender on the cross.
    ④ a transcendent being deserving of honor, majestic being, by metonymy (cp. Diod S 15, 58, 1 of citizens who stood out from among all others in ἐξουσίαι καὶ δόξαι=offices and honors) of angelic beings (s. Philo, Spec. Leg. 1, 45; PGM 1, 199) δόξαι majestic (heavenly) beings Jd 8; 2 Pt 2:10 (s. also Ex 15:11 LXX; TestJud 25:2 αἱ δυνάμεις τ. δόξης. Also the magical text in Rtzst., Poim. p. 28 [VI 17] χαιρέτωσάν σου αἱ δόξαι (practically = δυνάμει) εἰς αἰῶνα, κύριε). Cp. JSickenberger, Engelsoder Teufelslästerer? Festschrift zur Jahrhundertfeier d. Univers. Breslau 1911, 621ff. The mng. majesties and by metonymy illustrious persons is also prob.—On the whole word Rtzst., Mysterienrel.3 289; 314f; 344; 355ff; AvGall, D. Herrlichkeit Gottes 1900; IAbrahams, The Glory of God 1925.—AForster, The Mng. of Δόξα in the Greek Bible: ATR 12, 1929/1930, 311ff; EOwen, Δόξα and Cognate Words: JTS 33, ’32, 139–50; 265–79; CMohrmann, Note sur doxa: ADebrunner Festschr. ’54, 321–28; LBrockington, LXX Background to the NT Use of δ., Studies in the Gospels in memory of RLightfoot ’55, 1–8.—HBöhlig, D. Geisteskultur v. Tarsos 1913, 97ff; GWetter, D. Verherrlichung im Joh.-ev.: Beitr. z. Rel.-wiss. II 1915, 32–113, Phos 1915; RLloyd, The Word ‘Glory’ in the Fourth Gospel: ET 43, ’32, 546–48; BBotte, La gloire du Christ dans l’Evangile de S. Jean: Quest. liturgiques 12, 1927, 65ff; HPass, The Glory of the Father; a Study in St John 13–17, ’35; WThüsing, Die Erhöhung u. Verherrlichung Jesu im J, ’60.—GKittel, D. Rel. gesch. u. d. Urchristentum ’32, 82ff; JSchneider, Doxa ’32; HKittel, D. Herrlichkeit Gottes ’34; MGreindl, Κλεος, Κυδος, Ευχος, Τιμη, Φατις, Δοξα, diss. Munich ’38; AVermeulen, Semantic Development of Gloria in Early-Christian Latin ’56.—RAC IV 210–16; XI 196–225.—B. 1144f. DELG s.v. δοκάω etc. II p. 291. Schmidt, Syn. I 321–28, s. δοκέω. M-M. EDNT. TW. Spicq. Sv.

    Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > δόξα

  • 108 καλέω

    καλέω impf. ἐκάλουν; fut. καλέσω (LXX; JosAs 17:5; 20:6; Jos., Ant. 11, 266.—W-S. §13, 5; B-D-F §74, 1; Mlt-H. 242); 1 aor. ἐκάλεσα; pf. κέκληκα. Mid.: fut. 3 sg. καλέσεται (Just., D. 43, 5). Pass. 1 fut. κληθῆσομαι (W-S. §15); 2 fut. 3 sg. κεκλήσεται Lev 13:45; Hos 12:1; 1 aor. ἐκλήθην; pf. κέκλημαι (Hom.+).
    ① to identify by name or attribute, call, call by name, name
    ⓐ call (to someone) abs., with naming implied (opp. ὑπακούειν; cp. PHamb 29, 3 [89 A.D.] κληθέντων τινῶν καὶ μὴ ὑπακουσάντων; Just., D. 136, 2 οὔτε καλοῦντος αὐτοῦ ἀνέχεσθε οὔτε λαλοῦντος ἀκούετε) of God ἐκάλουν καὶ οὐχ ὑπηκούσατε 1 Cl 57:4 (Pr 1:24); w. obj. τὰ ἴδια πρόβατα καλεῖ κατʼ ὄνομα J 10:3 v.l.
    ⓑ call, address as, designate as w. double acc. (Just., D. 3, 5 θεὸν σὺ τί καλεῖς; Hippol., Ref. 6, 20, 1) αὐτὸν καλῶμεν κύριον 2 Cl 4:1; cp. Mt 22:43, 45; 23:9 (here the sense supplies the second acc.: you are to call no one your father); Lk 20:44; Ac 14:12; Ro 9:25; Hb 2:11; 1 Pt 1:17 P72; 3:6. A voc. can take the place of the second acc. τί με καλεῖτε κύριε, κύριε; Lk 6:46. Pass. καλεῖσθαι ὑπὸ τῶν ἀνθρώπων ῥαββί Mt 23:7. ὑμεῖς μὴ κληθῆτε ῥαββί you are not to have people call you ‘rabbi’ vs. 8; vs. 10. Cp. Lk 22:25; Js 2:23. ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται Mt 21:13; Mk 11:17 (both Is 56:7). κληθήσονται υἱοὶ θεοῦ Ro 9:26 (Hos 2:1).
    ⓒ name, provide with a name w. double acc. (Iren. 1, 1, 1 [Harv. I 8, 3]) ἐκάλουν αὐτὸ … Ζαχαρίαν they were for naming him Z. Lk 1:59 (on ἐπὶ τῷ ὀνόματι τ. πατρός after his father[’s name] cp. 1 Esdr 5:38; Sir 36:11 and s. Hs 9, 17, 4).—Pass. be given a name, be named (Jos., Ant. 1, 34) κληθήσεται Ἰωάννης his name is to be John Lk 1:60; cp. vs. 62. σὺ κληθήσῃ Κηφᾶς J 1:42. Also of localities Mt 27:8; Ac 1:19; ApcPt Rainer (s. Ἀχερουσία).—Have as a name, be called (Lucian, Jud. Voc. 7 Λυσίμαχος ἐκαλεῖτο; Just., D. 1, 3 Τρύφων…καλοῦμαι; 63, 5 Χριστιανοὶ … καλούμεθα) ὸ̔ς καλεῖται τ. ὀνόματι τούτῳ who bears this name Lk 1:61. Also of localities (Appian, Bell. Civ. 3, 70 §289; 3, 91 §374; SIG 599, 5 τὸ φρούριον ὸ̔ καλεῖται Κάριον; Just., A I, 59, 6 τὸ καλούμενον Ἔρεβος) πόλις Δαυὶδ ἥτις καλεῖται Βηθλέεμ Lk 2:4. Cp. Ac 28:1; Rv 11:8.—Lk, Ac, Rv, GPt add to a pers. or thing the name or surname which he, she, or it bears, by means of the pres. pass. ptc. (cp. SIG 685, 39 νῆσον τὴν καλουμένην Λεύκην; 826e 22; 1063, 5; PPetr II, 45 II, 20; BGU 1000, 6; PCairGoodsp 9, 4; O. Wilck II, 1210, 4). The name: ἀδελφὴ καλουμένη Μαριάμ a sister named Mary Lk 10:39 (PCairMasp 23, 16 τ. ἀδελφὴν καλουμένην Πρόκλαν; TestJob 48:1 ἡ καλουμένη Ἡμέρα). Cp. 19:2; Ac 7:58; Rv 19:11, also 12:9. πόλις καλουμένη Ν. Lk 7:11; cp. 9:10; 19:29; 21:37; 23:33; Ac 1:12; 3:11; 8:10; 9:11; 10:1; 27:8, 14, 16; Rv 1:9; 16:16; GPt 6:24. The surname (2 Macc 10:12 Πτολεμαῖος ὁ καλούμενος Μάκρων; 1 Macc 3:1; Jos., Ant. 13, 367; TestJob 1:1 Ιωβ τοῦ καλουμένου Ιωβαβ): Σίμων ὁ κ. ζηλωτής Simon the Zealot Lk 6:15. Cp. 1:36; 8:2; 22:3 (s. ἐπικαλέω 2); Ac 1:23; 13:1; 15:22 (s. ἐπικαλέω), 37.—The example of the OT (Gen 17:19; 1 Km 1:20; Hos 1:9; 1 Macc 6:17) has influenced the expr. καλεῖν τὸ ὄνομά τινος, w. the name added in the acc. καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν Mt 1:21; GJs 11:3; 14:2. Cp. Mt 1:23 (Is 7:14), 25; Lk 1:13, 31. Pass. Lk 2:21; Rv 19:13.
    ⓓ Very oft. the emphasis is to be placed less on the fact that names are such and such, than on the fact that the bearers of the name actually are what the name says about them. The pass. be named thus approaches closely the mng. to be, and it must be left to the sensitivity of the interpreter whether this transl. is to be attempted in any individual case (Quint. Smyrn. 14, 434 οὔτʼ ἔτι σεῖο κεκλήσομαι=I do not wish any longer to be yours, i.e. your daughter). Among such pass. are these: Ναζωραῖος κληθήσεται he is to be a Nazarene Mt 2:23. υἱοὶ θεοῦ κληθήσονται 5:9; cp. vs. 19ab. υἱὸς ὑψίστου κληθήσεται (in parallelism w. ἔσται μέγας) Lk 1:32; so GJs 11:3, but without the ref. to greatness; cp. Lk 1:35, 76; 2:23. οὐκέτι εἰμὶ ἄξιος κληθῆναι υἱός σου 15:19, 21. οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος 1 Cor 15:9. ἵνα τέκνα θεοῦ κληθῶμεν, καί ἐσμέν that we should be called children of God; and so we really are 1J 3:1 (sim. Eur., Ion 309 τ. θεοῦ καλοῦμαι δοῦλος εἰμί τε; cp. Just., D. 123, 9; καλεῖσθαι beside εἶναι as Plut., Demetr. 900 [25, 6]). οἱ κεκλημένοι ἐν ὀνόματι κυρίου those who are identified by the Lord’s name i.e. as Christians Hs 8, 1, 1. ἄχρις οὗ τὸ σήμερον καλεῖται as long as it is called ‘today’, as long as ‘today’ lasts Hb 3:13 (WLorimer, NTS 12, ’66, 390f, quoting Pla., Phd. 107c).—Here we may also class ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα in (through) Isaac you are to have your descendants Ro 9:7 and Hb 11:18 (Gen 21:12).
    ② to request the presence of someone at a social gathering, invite (Hom. et al.; pap; 2 Km 13:23; Esth 5:12; ISardRobert 1, ’64, p. 9, lines 1–4) τινά someone εἰς (τοὺς) γάμους to the wedding (Diod S 4, 70, 3; POxy 1487, 1 καλεῖ σε Θέων εἰς τοὺς γάμους) Mt 22:9; Lk 14:8, cp. vs. 10 (Syn. ἐρωτάω; s. three texts, invitations to the κλινή of Sarapis [ZPE 1, ’67, 121–26], two w. ἐ. and one w. καλέω New Docs 1, 5–9; on Luke’s compositional use of the meal context, s. XdeMeeûs, ETL 37, ’61, 847–70; cp. J 2:2; Rv 19:9. Abs. invite τινά someone 1 Cor 10:27 (Diog. L. 7, 184 of Chrysippus: ἐπὶ θυσίαν [sacrificial meal] ὑπὸ τῶν μαθητῶν κληθῆναι); priests to a child’s birthday GJs 6:2. Cp. Lk 7:39; 14:9, 12f, 16. οἱ κεκλημένοι the invited guests (Damox. Com. [IV/III B.C.] Fgm. 2, 26 K. in Athen. 3, 59, 102c τ. κεκλημένον; Jos., Ant. 6, 48; 52); Mt 22:3b (οἱ κεκλημένοι εἰς τ. γάμους as Diphilus Com. [IV/III B.C.] Fgm. 17, 1), 4, 8; Lk 14:7, 17; cp. vs. 24. ὁ κεκληκώς, the host 14:10 (s. above).—If αὐτοῦ Mk 2:15 refers to Jesus’ home, κ. in vs. 17 registers the double sense of an invitation to dinner and receipt of Messianic benefits, w. Jesus as host (s. AMcNeile, Mt ’57, 118); difft. Lk 5:27–32, s. 4 below. Of a follow-up invitation to guests upon completion of banquet preparations Mt 22:3a (cp. 3b below).
    ③ to use authority to have a person or group appear, summon
    ⓐ call together τινάς people: Workers to be paid Mt 20:8. Slaves to receive orders 25:14; Lk 19:13. Shepherds GJs 4:3. τὰς θυγατέρας τῶν Ἑβραίων for Mary’s diversion 6:1; 7:2. τὰς παρθένους Ox 404 recto, 21 (Hs 113, 5); GJs 10:1. Guests Mt 22:3a (s. 2 end).
    ⓑ summon τινά someone (Appian, Bell. Civ. 4, 82 §347; 4, 86 §362; 1 Macc 1:6) ἀπέστειλαν πρὸς αὐτὸν καλοῦντες αὐτόν they sent to him to summon him Mk 3:31. Cp. Mt 2:7; 22:3a. Of Joseph ἐκάλεσεν αὐτήν GJs 13:2 (for the context cp. Mt 1:18f). Of God: the Israelites fr. Egypt (as a type of Christ) Mt 2:15.— Call upon (Himerius, Or. 48 [=Or. 14], 10; 4 Macc 3:19) Hb 11:8.
    ⓒ a legal t.t. call in, summon before a court (oft. pap) τινά someone (Jos., Ant. 14, 169) Ac 4:18; 24:2.—The transition to mng. 4 is well illustrated by Mt 4:21; Mk 1:20; Papias (8), where the summons is also a call to discipleship.
    ④ From the mngs. ‘summon’ and ‘invite’ there develops the extended sense choose for receipt of a special benefit or experience, call (Paus. 10, 32, 13 οὓς ἂν ἡ ῏Ισις καλέσῃ διʼ ἐνυπνίων; Ael. Aristid. 30, 9 K.=10 p. 116 D.: ὑπὸ τοῦ θεοῦ κληθείς) καλούμενος ὑπὸ τοῦ θεοῦ Hb 5:4. τινὰ εἴς τι someone to someth., in the usage of the NT, as well as that of the LXX, of the choice of pers. for salvation: God (much more rarely Christ) calls εἰς τὴν ἑαυτοῦ βασιλείαν καὶ δόξαν 1 Th 2:12; εἰς τὴν αἰώνιον αὐτοῦ δόξαν 1 Pt 5:10. εἰς ζωὴν αἰώνιον 1 Ti 6:12. εἰς κοινωνίαν τοῦ υἱοῦ αὐτοῦ to fellowship with his son 1 Cor 1:9. ἐκ σκότους εἰς τὸ αὐτοῦ φῶς from darkness to his light 1 Pt 2:9. ἀπὸ σκότους εἰς φῶς 1 Cl 59:2. διὰ τ. χάριτος αὐτοῦ Gal 1:15. for this God called you through our proclamation, namely to obtain the glory 2 Th 2:14; cp. 1 Th 2:12. καλέσαντι … εἰς τὴν μερίδα τοῦ κλήρους τῶν ἁγίων Col 1:12 v.l. (for ἱκανώσαντι). Without further modification Ro 8:30; 9:24; 1 Cor 7:17f, 20–22, 24; Eph 1:11 v.l.; 2 Cl 9:5; 10:1.—κ. κλήσει ἁγίᾳ call with a holy calling 2 Ti 1:9. ἀξίως τῆς κλήσεως ἧς (attraction, instead of ἣν) ἐκλήθητε worthily of the calling by which you were called Eph 4:1 (on the constr. s. W-S. §24, 4b; Rob. 478). Of God: ὁ καλῶν τινά Gal 5:8; 1 Th 5:24. Abs. ὁ καλῶν Ro 9:12. ὁ καλέσας τινά Gal 1:6; 1 Pt 1:15; 2 Pt 1:3. Likew. of Christ ὁ καλέσας τινά 2 Cl 5:1 (Just., A I, 15, 7). Pass. οἱ κεκλημένοι those who are called Hb 9:15. κεκλημένοι ὑπὸ τοῦ θεοῦ διʼ αὐτοῦ (=Ἰ. Χρ.) 1 Cl 65:2. οἱ κεκλημένοι ὑπʼ αὐτοῦ (=υἱοῦ τ. θεοῦ) Hs 9, 14, 5. οἱ κληθέντες Hm 4, 3, 4. S. also 1d.—More closely defined: ἐν δικαιοσύνῃ B 14:7 (Is 42:6). ἐπʼ ἐλευθερίᾳ (s. ἐλευθερία) Gal 5:13. οὐκ ἐπὶ ἀκαθαρσίᾳ ἀλλʼ ἐν ἁγιασμῷ not for impurity, but in consecration 1 Th 4:7. ἐν εἰρήνῃ in peace 1 Cor 7:15. ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν you were called in the one hope that you share in your call Eph 4:4. ἡμεῖς διὰ θελήματος αὐτου (=θεοῦ) ἐν Χριστῷ Ἰησοῦ κληθέντες 1 Cl 32:4. εἰς εἰρήνην τοῦ Χριστοῦ ἐν ἐνὶ σώματι Col 3:15. ἐν τῇ σαρκί 2 Cl 9:4. ἐν Ἰσαάκ Hb 11:18 (=Ro 9:7). πόθεν ἐκλήθημεν καὶ ὑπὸ τίνος καὶ εἰς ὸ̔ν τόπον 2 Cl 1:2. εἰς τοῦτο ἵνα for this reason, that 1 Pt 3:9; cp. 2:21. Of Christ: οὐκ ἦλθον καλέσαι δικαίους ἀλλὰ ἁμαρτωλούς (+ εἰς μετάνοιαν v.l.) Mt 9:13; Mk 2:17 (on a prob. double sense in this pass. s. 2); 2 Cl 2:4; cp. vs. 7 (cp. Just., A I, 40, 7 εἰς μετάνοιαν καλεῖ πάντας ὁ θεός); Lk 5:32 (ἐλήλυθα … εἰς μετάνοιαν). Of God: ἐκάλεσεν ἡμᾶς οὐκ ὄντας he called us when we did not exist 2 Cl 1:8. ὁ καλῶν τὰ μὴ ὄντα ὡς ὄντα the one who calls into being what does not exist Ro 4:17 (Philo, Spec. Leg. 4, 187 τὰ μὴ ὄντα ἐκάλεσεν εἰς τὸ εἶναι; cp. Is 41:4; 48:13).—Of the call to an office by God Hb 5:4.—JHempel, Berufung u. Bekehrung (also GBeer Festschr.) ’35; HWildberger, Jahwes Eigentumsvolk ’60.—B. 1276. DELG. EDNT. M-M. TW.

    Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > καλέω

  • 109 μαργαρίτης

    μαργαρίτης, ου, ὁ (Theophr.; Strabo; Aelian, NA 10, 13; pap; En 18:7; TestJud 13:5; loanw. in rabb.) pearl
    ⓐ w. gold 1 Ti 2:9. W. gold and precious stones Rv 17:4; 18:12, 16. Of the pearls that serve as gates for the heavenly city 21:21 (each gate a single pearl: EBurrows, JTS 43, ’42, 177–79). καλοὶ μ. Mt 13:45; πολύτιμος μ. a very valuable pearl vs. 46 (μ. more in demand than gold, Chares of Mitylene [IV B.C.]: 125 Fgm. 3 Jac. Among the Indians worth 3 times as much as pure gold: Arrian, Ind. 8, 13 and always in great demand: ibid. 8, 9)
    ⓑ in imagery, in a proverb (s. χοῖρος) βάλλειν τοὺς μ. ἔμπροσθεν τ. χοίρων throw pearls to swine i.e. entrust someth. precious (cp. the reff. cited in Betz, SM 499 n. 590; s. also Eur., Bacch. 480; on the value placed on pearls in antiquity s. also HUsener, Die Perle: Weizsäcker Festschr. 1892, 203–13) to people who cannot or will not appreciate it Mt 7:6 (difft. GSchwartz, NovT 14, ’72, 18–25). πνευματικοὶ μ. spiritual pearls of a martyr’s bonds IEph 11:2.—HKahane, Traditio 13, ’57, 421–24; RAC 505–52; Kl. Pauly 3, 1020f; BHHW III 1422f.—DELG. EDNT. TW. Sv.

    Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > μαργαρίτης

  • 110 Μαρία

    Μαρία, ας, ἡ (vase ins fr. Samaria-Sebaste: SEG VIII, 110 [I B.C./I A.D.]; two ostraca: PMeyer, nos. 33 and 56 [both II A.D.]; s. Dssm., LO 97f; 302; a third ostracon in Dssm., LO 260 [s. LAE2 121, n. 11; 122; 306, n. 6: the addition of the mother’s name is regular in magical texts]; Jos., Bell. 6, 201; Just., Mel.) and Μαριάμ indecl. (מִרְיָם, Miriam [prophet and sister of Moses Ex 15:20f; Demetr.: 722 Fgm. 2, 3 Jac.; Ezech. Trag. 5, 18 and 23 in Clem. of Al., Strom. 1, 23, 155, 4; Philo; Just., D. 78, 3] 1 Cl 4:11) and Μαριάμμη (GMary 463, 3; GJs 16:3; 17:2f.—Joseph. writes the name Μαριά[μ]μη, ης [Ant. 3, 54].—On the name and its various forms s. B-D-F §53, 3; Mlt-H. 144f; OBardenhewer, Der Name Maria 1895; HvSoden, Die Schriften des NTs I 1906, 1373f; FZorell, ZKT 30, 1906, 356ff; EKönig, ZNW 17, 1916, 257–63; MNoth, D. isr. Personennamen 1929; WvonSoden, Bibel u. Alter Orient: ZAW Beih. 162, 129–33; MGörg, BZ ’79, 285–89) Mary.
    ① the mother of Jesus. The foll. forms of the name are attested in the var. cases: Μαρία as nom. Lk 2:19, otherw. only occasionally as v.l. (D Lk 1:30, 39, 56; cp. vss. 34, 38, 46). Gen. Μαρίας Mt 1:16, 18; 2:11; Mk 6:3; Lk 1:41; IEph 7:2; 18:2; 19:1; ITr 9:1; AcPlCor 1:14; 2:5. Acc. Μαρίαν Mt 1:20 (v.l.-άμ); AcPl Ha 8, 26; Μ. τὴν Γαλιλαίαν AcPlCor 2:14.—Μαριάμ as nom. Mt 1:16 v.l.; 13:55; Lk 1:27, 34, 38f, 46, 56; 2:19 (v.l.-ρία); as acc. Mt 1:20 v.l.; Lk 2:16; GJs 6:3 (not Bodmer); as voc. Lk 1:30; σὺν Μαριάμ Lk 2:5; Ac 1:14; πρὸς Μαριάμ Lk 2:34. Little is known about the life of this Mary; in the infancy narratives Mt 1f; Lk 1f and esp. in the apocryphal gospels (29 times GJs; s. AFuchs, Konkordanz) she plays a great role; s. WBauer, D. Leben Jesu im Zeitalter d. ntl. Apokryphen 1909; HUsener, ZNW 4, 1903, 1ff. In Mk 3:31f and parallels, where she and the brothers and sisters of Jesus are prominently mentioned, no indication of any interest in his movement is given. But Ac 1:14 mentions Mary and his brothers (brothers and sisters? s. ἀδελφός 1) among the members of the early church. The mother of Jesus is also mentioned in the Fourth Gospel, though not by name.—RSeeberg, Die Herkunft der Mutter Jesu: Bonwetsch Festschr. 1918, 13ff; JBlinzler, Jes. u. s. Mutter nach dem Zeugn. der Evv.: Klerusblatt 23, ’42; 24, ’43; UHolzmeister, De anno mortis Deip. Virg.: Marianum 4, ’42, 167–82; FWillam, D. Leb. Marias3 ’42; HRäisänen, D. Mutter Jesu im NT, ’69; JMcHugh, The Mother of Jesus in the NT ’75; RBrown, KDornfried et al., Mary in the NT ’78; RBrown, The Birth of the Messiah ’77.—ABD IV 586 (lit.). LexThK VII 25–28. TRE XXII 115–19. EDNT. II 386f.
    ② Mary Magdalene (s. Μαγδαληνή). Forms of her name: Μαρία Mt 27:56; 61 v.l.; 28:1 v.l.; Mk 15:40, 47; 16:1, 9 (Μαρίᾳ); Lk 8:2; 24:10; J 19:25; 20:1, 11, 16 v.l., 18 v.l. Μαριάμ Mt 27:56 v.l., 61; 28:1; Mk 15:40 v.l.; J 19:25 v.l.; 20:1 v.l., 11 v.l., 16 (voc.), 18; GPt 12:50. Acc. to the gospels this woman, one of Jesus’ most faithful followers, was cured by Jesus of possession by seven hostile spirits (Mk 16:9; Lk 8:2). She appears in the Passion Narrative w. women companions; also in the synoptic account of Easter morning. In J she is the only one mentioned at the grave, and sees the resurrected Lord (likew. in the long ending of Mk). Later ecclesiastical gossip identified her without warrant w. the sinful woman who anointed Jesus in the house of the Pharisee (Lk 7:37, 39). CLattey: Exp 7th ser., 8, 1909, 55–63; UHolzmeister, Die Magdalenenfrage in der kirchl. Überl.: ZKT 46, 1922, 402ff; JSickenberger, Ist die Magdalenenfrage wirklich unlösbar? BZ 17, 1926, 63ff; PKetter, D. Magdalenenfrage 1929; RBruckberger, M. Magdalena, ’54; MHengel, M. Magdalena u. d. Frauen als Zeugen: FMichel, ’63, 243–56; AMarjanen, The Woman Jesus Loved ’96 (Nag Hammadi); HMelzer-Keller, Geist und Leben 72, ’99, 97–111. LexThK VII 39f; BHHW II 1151. S. Simpson and Burkitt under 5 below.
    ③ the ‘other’ Mary, mother of James (s. Ἰάκωβος 3) and Joses (s. Ἰωσῆς 2). Form of the name Μαρία Mt 27:56, 61 (ἡ ἄλλη Μαρία; cp. PPetr III, 59); 28:1 (ἡ ἄλλ. Μ.—JMackay, The Other M.: ET 40, 1929, 319–21); Mk 15:40, 47; 16:1; Lk 24:10. She was one of the followers of Jesus present as a spectator at the events on Golgotha. Hence she could be identical with
    ④ Μαρία (v.l. Μαριάμ) ἡ τοῦ Κλωπᾶ Μ., the wife of Clopas J 19:25.
    ⑤ Mary, acc. to Lk 10:39, 42 sister of Martha, acc. to J 11:1f, 19f, 28, 31f, 45; 12:3 also sister of Lazarus, resident in Bethany. Forms of the name: Μαρία Lk 10:39 v.l., 42 v.l.; J 11:2 v.l., 20 v.l., 32 v.l.; 12:3 v.l.; Μαρίας J 11:1; Μαρίαν J 11:19 v.l., 28 v.l., 31 v.l., 45 v.l. Μαριάμ Lk 10:39, 42; J 11:2, 20, 32; 12:3; as acc. J 11:19, 28, 31, 45.—ASimpson, M. of Bethany, M. of Magdala, and Anonyma: ET 20, 1909, 307–18; FBurkitt, M. Magd. and M., Sister of Martha: ET 42, ’31, 157–59.
    ⑥ the mother of John Mark, owner of a house in Jerusalem (οἰκία τῆς Μαρίας), who placed it at the disposal of Christians for meetings Ac 12:12.
    ⑦ an otherw. unknown Christian, probably of Jewish descent (yet Μαρία appears in CB I/2, 557f nos. 439 and 440 as the fem. form of the Roman name Marius), who is greeted Ro 16:6 (ἀσπάσασθε Μαρίαν; v.l. Μαριάμ [as early as P46]), w. the additional note that she rendered outstanding service to the receivers of the letter.—EDNT. M-M.

    Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > Μαρία

  • 111 νομίζω

    νομίζω impf. ἐνόμιζον; 1 aor. ἐνόμισα; pf. νενόμικα (Just., D. 8, 4). Pass.: impf. ἐνομιζόμην; aor. ἐνομίσθην (Just.); pf. νενόμισμαι (Ar.); (Aeschyl., Hdt.+; SIG 47, 25 [early V B.C.]).
    ① to follow or practice what is customary, have in common use (cp. the primary mng. [difft. GShipp, Nomos ‘Law’ ’78: mng. ‘law’ is earlier than ‘custom’] of νόμος, q.v. beg., as that which is established by use or possession). Pass. be the custom (Aeschyl., Hdt.; Diod S 10, 3, 4 [τὰ νομιζόμενα]; Joseph.; Just., D. 8, 4; ins, pap) οὗ ἐνομίζετο προσευχὴ εἶναι where, according to the custom, there was a place of prayer Ac 16:13 v.l.
    ② to form an idea about someth. but with some suggestion of tentativeness or refraining from a definitive statement, think, believe, hold, consider (Aeschyl., Hdt.; ins, pap, LXX, EpArist, Philo; Jos., Ant. 1, 196) foll. by acc. and inf. (X., An. 6, 1, 29, Cyr. 1, 4, 5; ins [SIG ind.]; 4 Macc 4:13; 5:16, 18, 19; 9:4; Philo, Congr. Erud. Gr. 139; Ar. 4, 2) Lk 2:44; Ac 7:25; 14:19; 16:27; 17:29; 1 Cor 7:26; 1 Ti 6:5. οὗ ἐνομίζομεν προσευχὴν εἶναι where we supposed there was a place of prayer Ac 16:13. βράδιον νομίζομεν ἐπιστροφήν πεποιῆσθαι περί we consider that we have been somewhat slow in paying attention to matters (that are in dispute among you) 1 Cl 1:1; μέγα καὶ θαυμαστὸν νομίζομεν εἶναι, εἰ 26:1; 44:3; Dg 4:1, 6. With double acc. οὓς … νομίζετε θεούς whom you revere as deities Dg 2:1. (This passage and those listed below under pass. usage might well be placed in 1 above, for that which is perceived in common with others is reflected in common tradition and practice; cp. WFahr, Θεοὺς νομίζειν ’70). W. inf. foll. (ins [SIG ind.]; PTebt 50, 11 [112/111B.C.]; PLips 105, 2; 2 Macc 4:32; Just., D. 18, 1) Ac 8:20; 1 Cor 7:36; Dg 2:7; 12:6. W. ὅτι foll. (X., Hell. 5, 4, 62; Lucian, Syr. Dea 28 p. 474; PFay 109, 4 [I A.D.]; BGU 248, 29 [c. 75 A.D.]; TestJud 5:3; ParJer 5:24; ApcMos 23) Mt 5:17 μὴ νομίσητε (as 4 Macc 2:14; Jos., Ant. 5, 109; Just., A I, 36, 1 [w. acc. and inf.]; cp. Just. D. 138, 2 μὴ νομίζητε ὅτι); 10:34; 20:10; GPt 5:18. W. acc. and ὅτι foll. Ac 21:29 (TestAbr A 14 p. 94, 28 [Stone p. 36]).—Pass. (Appian, Iber. 18 §68; 2 Macc 8:35; EpArist 128; Philo, Spec. Leg. 2, 122; Just., A I, 26, 2 ὅς … θεὸς ἐνομίσθη) Dg 1. ὢν υἱὸς ὡς ἐνομίζετο Ἰωσήφ he was, as commonly held, the son of Joseph Lk 3:23 (ὡς ἐνομίζετο as Appian, Mithrid. 63 §263, of a monetary estimate; cp. also Appian, Liby. 111 §525 of the Macedonian king τὸν νομιζόμενον υἱὸν εἶναι Περσέως, Bell. Civ. 1, 33 §146; 2, 39 §153 νομιζόμενος εἶναι Ποσειδῶνος; Paus. 2, 10, 3 Ἄρατον Ἀσκληπιοῦ παῖδα εἶναι νομίζουσιν; Olympiodorus, Life of Plato, ed. AWestermann 1850 p. 1, 4: λέγεται ὁ Πλάτων υἱὸς γενέσθαι Ἀρίστωνος, though the writer claims he was of transcendent origin).—B. 1204. Schmidt, Syn. I 333–47. DELG s.v. νέμω Ic. M-M. Sv.

    Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > νομίζω

  • 112 πίστις

    πίστις, εως, ἡ (Hes., Hdt.+; ranging in meaning from subjective confidence to objective basis for confidence).
    ⓐ the state of being someone in whom confidence can be placed, faithfulness, reliability, fidelity, commitment (X., An. 1, 6, 3; 3, 3, 4; Aristot., Eth. Eud, 7, 2, 1237b, 12; Polyb. 7, 12, 9; 38, 1, 8 al.; Herodian 2, 14, 4 al.; SIG 675, 22; OGI 557, 16; PTebt 27, 6; 51 [II B.C.]; POxy 494, 9; 705, 32; other pap M-M. s.v.; Ps 32:4; Pr 12:22; Jos., Ant. 2, 61; TestAsh 7:7) w. κρίσις and ἔλεος Mt 23:23. (Opp. ἀπιστία as Hes., Op. 370) τὴν πίστιν τοῦ θεοῦ καταργεῖν nullify the faithfulness/commitment of God (cp. Ps 32:4; Hos 2:22) Ro 3:3. πᾶσαν π. ἐνδείκνυσθαι ἀγαθήν show all good faith(fulness) Tit 2:10 (cp. BGU 314, 19 μετὰ πίστεως ἀγαθῆς). W. other virtues Gal 5:22 (on πίστις, πραΰτης cp. Sir 45:4; 1:27). W. ὑπομονή 2 Th 1:4. τὴν πίστιν τετήρηκα I have remained faithful or loyal (πίστιν τηρεῖν as Polyb. 6, 56, 13; 10, 37, 5; Jos., Bell. 2, 121; 6, 345; OGI 339, 46f; IBM III, 587b, 5f [Dssm., LO 262=LAE 309, esp. note 3]) 2 Ti 4:7, though this would be classified by some under 3 below. S. also 1c below.
    ⓑ a solemn promise to be faithful and loyal, assurance, oath, troth (X., Cyr. 7, 1, 44; 8, 8, 3, Hell. 1, 3, 12; Diod S 14, 9, 7; Appian, Bell. Civ. 4, 86 §362 μεγάλας πίστεις ἔδωκεν=solemn assurances; 3 Macc 3:10; Jos., Ant. 12, 382) τὴν πρώτην πίστιν ἠθέτησαν 1 Ti 5:12 (s. also ἀθετέω 1 and cp. CIA app. [Wünsch, Praef. p. xv] of a woman who πρώτη ἠθέτησεν τὴν πίστιν to her husband). Cp. Rv 2:3.
    ⓒ a token offered as a guarantee of someth. promised, proof, pledge (Pla., Phd. 70b; Isocr. 3, 8; Aristot., Rhet. 1, 1; 3, 13; Epicurus in Diog. L. 10, 63; 85: πίστις βεβαία=dependable proof; Polyb. 3, 100, 3; Περὶ ὕψους 39, 3=p. 74, 20 V.; Epict. 1, 28, 3; Appian, Bell. Civ. 4, 119 §500; Jos., Ant. 15, 69) πίστιν παρασχὼν πᾶσιν ἀναστήσας αὐτόν (God has appointed a man [Jesus] to be judge of the world, and) he has furnished proof (of his fitness for this office) to all people by raising him (on πίστιν παρέχειν cp. Jos., Ant. 2, 218 πίστιν παρεῖχε; 15, 260; Polyb. 2, 52, 4 πίστιν παρέσχετο=gave a pledge, security; Vett. Val. 277, 29f) Ac 17:31. JBarton, Biblica 40, ’59, 878–84: π. in 2 Ti 4:7= bond deposited by an athlete. But see 3 below.—WSchmitz, ῾Η Πίστις in den Papyri, diss. Cologne, ’64.
    ② state of believing on the basis of the reliability of the one trusted, trust, confidence, faith in the active sense=‘believing’, in ref. to deity (Soph. Oed. R. 1445 νῦν γʼ ἂν τῷ θεῷ πίστιν φέροις; Pla., Leg. 12, 966de; Plut. Mor. 402e; 756b; Dio Chrys. 3, 51 παρὰ θεῶν τιμὴ κ. πίστις; Ael. Aristid. 13 p. 226 D.: πίστιν ἐν τ. θεοῖς ἔχειν; Appian, Liby. 57 §248 ἐς θεοὺς πίστις; Ep. 33 of Apollonius of Tyana [Philostrat. I 352, 14]; Herm. Wr. 9, 10 ἐπίστευσε καὶ ἐν τῇ καλῇ πίστει ἐπανεπαύσατο; Porphyr., Ad Marcellam 21 τῆς βεβαίας πίστεως, τὸ μεμαθηκέναι, ὅτι ὑπὸ τοῦ θεοῦ προνοεῖται πάντα. The divinity Πίστις in Plut., Num. 70 [16, 1] and in magic [exx. in Rtzst., Mysterienrel.3 234f, among them Aberciusins. 12; PGM 4, 1014 ἀλήθεια καὶ πίστις; 12, 228]; Wsd 3:14; 4 Macc 15:24; 16:22; 17:2; Philo, Abr. 270; 271; 273, Mut. Nom. 182, Migr. Abr. 43f, Conf. Lingu. 31, Poster. Cai. 13 [on faith in Philo s. the lit. given under πιστεύω 2aα]; Jos, C. Ap. 2, 163; 169; Just., A I, 52, 1 πίστιν ἔχειν; 53, 11 πειθὼ καὶ πίστιν … ἐμφορῆσαι), in our lit. directed toward God and Christ, their revelations, teachings, promises, their power and readiness to aid.
    ⓐ God: πίστις θεοῦ (cp. Jos., Ant. 17, 179.—Cp. π. καὶ φόβος ὁ τοῦ θεοῦ Theoph. Ant. 1, 7 [p. 72, 26]) faith, trust, confidence in God Mk 11:22; cp. Ac 19:20 D; 1 Cl 3:4; 27:3. π. θείου πνεύμαπος faith in the divine spirit Hm 11:9. ἡ π. τοῦ κυρίου Hs 6, 3, 6. π. (καὶ ἐλπὶς) εἰς θεόν 1 Pt 1:21. π. ἐπὶ θεόν Hb 6:1. ἡ πίστις ἡ πρὸς τὸν θεόν 1 Th 1:8 (on the constr. w. πρὸς τ. θ. cp. Philo, Abr. 268; 271; 273; Just., D. 121, 2 διὰ τὴν πρὸς τὸν ἥλιον π.).—πίστις can also be characterized as faith in God by the context, without the addition of specific words; so in connection w. OT personalities: Abraham Ro 4:5, 9, 11–13, 16, 19f (s. also 2dα below); 1 Cl 10:7; 31:2; of Rahab 12:1, 8; of Esther 55:6 (ἡ τελεία κατὰ πίστιν). The OT heroes of faith Hb 11:4–33, 39 (w. this catalogue of heroes cp. Il. 4, 457–538; 2 Km 23:8–39; 1 Ch 11:10–12:18; CGordon, Homer, and the Bible: HUCA 26, ’55, 83).—But in Hb it is also true that God is specifically the object of the Christian’s faith, and Christ 12:2 is ὁ τῆς πίστεως ἀρχηγὸς καὶ τελειώτης. Cp. 10:38; 11:3; 13:7. (On faith in Hb s. Schlatter, Der Glaube im NT4 1927, 520ff; BHeigl, Verfasser u. Adresse des Hb 1905, 109–18; GHoennicke, Die sittl. Anschauungen des Hb: ZWT 45, 1902, 26ff; Windisch, Hdb. exc. on Hb 11; Riggenbach and Michel on Hb 11; Strathmann on 10:38. S. ὑπόστασις end.)—ἐὰν ἔχητε πίστιν Mt 17:20. Opp. doubt 21:21. αἰτεῖν ἐν πίστει μηδὲν διακρινόμενος Js 1:6. ἡ εὐχὴ τῆς πίστεως 5:15 (εὐχή 1). ἡ πίστις τῆς ἐνεργείας τοῦ θεοῦ τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν faith in the working of God, who raised him from the dead Col 2:12.
    ⓑ Christ
    α. of belief and trust in the Lord’s help in physical and spiritual distress; oft. in the synopt. gospels: Mt 8:10; 9:2, 22, 29 (κατὰ τὴν πίστιν ὑμῶν); 15:28; Mk 2:5; 4:40; 5:34; 10:52; Lk 5:20; 7:9, 50; 8:25, 48; 17:19; 18:42.—Cp. ἔχει πίστιν τοῦ σωθῆναι (the lame man) had faith that he would be cured Ac 14:9.
    β. of faith in Christ, designated by the addition of certain words. By the obj. gen. (s. Just., D. 52, 4 διὰ τῆς πίστεως τῆς τοῦ χριστοῦ) πίστις Ἰησοῦ Χριστοῦ faith in Jesus Christ (and sim. exprs. On interp. as obj. gen. s. AHultgren, NovT 22, ’80, 248–63 [lit.]; response SWilliams, CBQ 49, ’87, 431–47.) Ro 3:22, 26; Gal 2:16ab, 20; 3:22; Eph 3:12; Phil 3:9a; Js 2:1; Rv 14:12; cp. 2:13 (ἡ πίστις μου=faith in me, the Human One [Son of Man]); IMg 1:1. (The πίστις Χριστοῦ in Paul is taken as a subj. gen. by JHaussleiter, Der Glaube Jesu Christi 1891, Was versteht Paulus unter christlichem Glauben?: Greifswalder Studien für HCremer 1895, 161–82 and GKittel, StKr 79, 1906, 419ff. See also Schläger, ZNW 7, 1906, 356–58; BLongenecker, NTS 39, ’93, 478–80 [lit. since ’81]; DCampbell, JBL 113, ’94, 265–85; response BDodd, 114, ’95, 470–73.—ADeissmann, Paulus2 1925, 125f [Paul, tr. WWilson, 1926, 162ff], speaks of the mystical gen., ‘faith in Christ’. Likew. HWeber, Die Formel ‘in Christo Jesu’: NKZ 31, 1920, 213ff, esp. 231, 3; WWeber, Christusmystik 1924, 82. S. also LAlbrecht, Der Glaube Jesu Christi 1921; OSchmitz, Die Christusgemeinschaft des Pls im Lichte seines Genetivgebr. 1924, 91–134; OHoltzmann, D. Glaube an Jes.: Stromata 1930, 11–25; GTaylor, JBL 85, ’66, 58–76: the passages in Gal=Christ’s reliability as a trustee. Cp. GHoward, HTR 60, ’67, 459–65; MHooker, NTS 35, ’89, 321–42.)—By prepositional phrases: πίστις εἰς Χριστόν (and sim. exprs.) faith in Christ Ac 20:21; 24:24; 26:18; Col 2:5 (Just., D. 40, 1).—Also πίστις ἐν Χριστῷ (and sim.) Gal 3:26; Eph 1:15; Col 1:4; 1 Ti 3:13; 2 Ti 3:15; 1 Cl 22:1. In ἱλαστήριον διὰ πίστεως ἐν τῷ αὐτοῦ αἵματι Ro 3:25, ἐν κτλ. prob. goes not w. πίστις, but w. ἱλαστήριον (s. Ltzm., Hdb. ad loc.; W-S. §20, 5d).—πίστις, ἣν ἔχεις πρὸς τ. κύριον Ἰησοῦν Phlm 5.—πίστις διὰ τοῦ κυρίου ἡμῶν Ἰ. Χριστοῦ Ac 20:21 D; sim. ἡ πίστις ἡ διʼ αὐτοῦ 3:16b (cp. 1 Pt 1:21).—Jesus Christ is called ἡ τελεία πίστις ISm 10:2.
    ⓒ πίστις can also be characterized by an objective gen. of the thing: ἡ πίστις τοῦ ὀνόματος αὐτοῦ faith in his (Jesus’) name Ac 3:16a. ἡ πίστις τοῦ εὐαγγελίου Phil 1:27. εὐαγγελίων πίστις Dg 11:6. πίστις ἀληθείας 2 Th 2:13.
    ⓓ πίστις is found mostly without an obj., faith, firm commitment
    α. as true piety, genuine devotion (Sextus 7a and 7; ParJer 6:7), which for our lit. means being a Christian (τὸ ἀληθινὸν πάσχα … πίστει νονούμενον Hippol., Ref. 8, 18, 1; Did., Gen. 54, 11) Lk 18:8 (s. Jülicher, Gleichn. 288); 22:32; Ac 6:5=vs. 8 v.l.; cp. 11:24.—6:7; 13:8; 14:22; 15:9; 16:5; Ro 1:5, 8, 12, 17ab (ἐκ πίστεως εἰς πίστιν does not mean a gradation [as, in a way, Appian, Mithrid. 40 §154: Sulla came upon ἕτερον ὅμοιον ἐξ ἑτέρου=one wall, i.e. fortification, after another similar one] or a transition from one kind to another [Himerius, Or.=Ecl. 10, 6 ἐκ ᾠδῆς εἰς ᾠδὴν ἄλλην μετέβαλον=they changed from one kind of song to another], but merely expresses in a rhetorical way that πίστις is the beginning and the end; s. Ltzm., Hdb. ad loc., and a grave-ins [ANock, Sallust. p. xxxiii, 94] ἐκ γῆς εἰς γῆν ὁ βίος οὗτοσ=‘dust is the beginning and the end of human life’.—AFridrichsen, ConNeot 12, ’48, 54); 17c (here and in Gal 3:11 the LXX of Hab 2:4 [DCampbell, JBL 116, ’97, 713–19] is not followed literally, since it has ἐκ πίστεώς μου=‘as a result of my faithfulness’; even in Hb 10:38, where μου does occur, it goes w. δίκαιος, not w. πίστεως); Ro 3:27f (Luther’s addition of the word ‘alone’ in vs. 28 is hard to contest linguistically. Cp., e.g., Diog. L. 9, 6: Heraclitus wrote his work in very obscure language ὅπως οἱ δυνάμενοι προσίοιεν αὐτῷ=in order that only the capable might approach it. S. also Fitzmyer, ABComm. 360–64), 30f; 4:5–20 (s. also 2a above); 5:1f; 9:30, 32; 10:6, 17; 11:20 (opp. ἀπιστία); 12:3, 6 (s. ἀναλογία; for a difft. view 3 below); 14:1, 22 (s. ἐνώπιον 2b; others would place in 2dε), 23ab (but s. ε below); 16:26; 1 Cor 2:5; 15:14, 17; 16:13; 2 Cor 1:24ab; 4:13; 10:15; 13:5; Gal 3:7–26; 5:5, 6 (s. ἐνεργέω 1b); 6:10 (οἱ οἰκεῖοι τῆς πίστεως, s. οἰκεῖος b); Eph 2:8; 3:17; 4:5, 13; 6:16; Phil 1:25 (χαρὰ τῆς πίστεως); 2:17; 3:9b; Col 1:23; 2:7; 1 Th 3:2, 5, 7, 10; 2 Th 1:3, 11; 3:2; 1 Ti 1:2, 4, 5 (π. ἀνυπόκριτος), 19ab; 4:1; 5:8; 6:10, 12, 21 (but s. 3 below); 2 Ti 1:5 (ἀνυπόκριτος π.); 2:18; 3:8; Tit 1:1, 4, 13; 3:15; Phlm 6 (s. κοινωνία 4); Hb 6:12; 10:22, 39 (opp. ὑποστολή); Js 1:3; 2:5; 1 Pt 1:5, 7, 9; 5:9; 2 Pt 1:1; 1J 5:4; 1 Cl 1:2 (ἡ πανάρετος κ. βεβαία π.); ISm 1:1 (ἀκίνητος π.); Hm 5, 2, 1; 12, 5, 4 (both πλήρης ἐν τῇ πίστει full of faith); 5, 2, 3 (π. ὁλόκληρος); 9:6 (ὁλοτελὴς ἐν τ. π.), 7 (opp. διψυχία), 12 (π. ἡ ἔχουσα δύναμιν); 12, 6, 1; Hs 9, 19, 2 (ἀπὸ τῆς π. κενοί); 9, 26, 8 (κολοβοὶ ἀπὸ τῆς π. αὐτῶν).—τὸ ῥῆμα τ. πίστεως Ro 10:8. οἱ λόγοι τῆς π. 1 Ti 4:6. τὸ μυστήριον τῆς π. 3:9. ὁ θεὸς ἤνοιξεν τοῖς ἔθνεσιν θύραν πίστεως God has opened the door of faith to the Gentiles, i.e. opened the way for them to participate in a new relationship w. God Ac 14:27 (s. also θύρα 1bγ). ἀκοὴ πίστεως Gal 3:2, 5 (s. ἀκοή 2 and 4b). (τὸ) ἔργον (τῆς) π. 1 Th 1:3; 2 Th 1:11 (s. ἔργον 1b). οἱ ἐκ πίστεως the people of faith (s. ἐκ 3b) Gal 3:7, 9. πῶς οὐν [πίστιν εὑρ]ίσκομεν; Ox 1081, 25f (but here [ταῦτα γιγν]ώ̣σκομεν is the preferable restoration w. Till after the Coptic SJCh 90, 2); 32. Of gnostics τοῦ ὄφεως πίστιν ἔχουσιν AcPlCor 2:20.—If the principal component of Christianity is faith, then π. can be understood as the Gospel in terms of the commitment it evokes (cp. SIG 932, 7 [II/I B.C.]) νῦν εὐαγγελίζεται τὴν πίστιν ἥν ποτε ἐπόρθει Gal 1:23 (s. 3 below). Perh. also Ro 1:5.
    β. Hb 11:1 defines πίστις as ἐλπιζομένων ὑπόστασις, πραγμάτων ἔλεγχος οὐ βλεπομένων. There is here no qu. about the mng. of π. as confidence or assurance (s. 2a above), but on its relation to ὑπόστασις as its predication s. under that word.—(Ps.-Aristot., De Mundo 6, 18 interprets πιστεύειν in someth. as incapability to see someth. that is apparent only to God.) Paul contrasts walking διὰ εἴδους (εἶδος 3) as the lower degree, with διὰ πίστεως περιπατεῖν 2 Cor 5:7 (s. KDeissner, Pls. u. die Mystik seiner Zeit2 1921, 101ff). On the other hand πίστις is on a higher level than merely listening to Christian preaching Hb 4:2.
    γ. πίστις abs., as a Christian virtue, is often coupled w. others of the same kind, esp. oft. w. ἀγάπη: 1 Th 3:6; 5:8; 1 Ti 1:14; 2 Ti 1:13; Phlm 5; B 11:8; IEph 1:1; 9:1; 14:1; 20:1; IMg 1:2; 13:1; IRo ins; ISm ins; 6:1; 13:2; AcPl Ha 8, 35. W. ἀγάπη and other abstracts 2 Cor 8:7; Gal 5:22; Eph 6:23; 1 Ti 2:15; 4:12; 6:11: 2 Ti 2:22; 3:10; Tit 2:2; Rv 2:19; IPhld 11:2; Pol 4:2; Hm 8:9; cp. v 3, 8, 2–5. The triad πίστις, ἐλπίς, ἀγάπη 1 Cor 13:13; cp. also Col 1:4f; 1 Th 1:3; 5:8; B 1:4 (on this triad see s.v. ἀγάπη 1aα). W. ἐλπίς only (cp. 1 Pt 1:21) 1 Cl 58:2. The ζωῆς ἐλπίς is called ἀρχὴ καὶ τέλος πίστεως ἡμῶν B 1:6.—W. ἀλήθεια (TestLevi 8:2) 1 Ti 2:7 (cp. the combination POxy 70, 4f [III A.D.]); 1 Cl 60:4. W. δικαιοσύνη Pol 9:2. W. ὑπομονή Rv 13:10; w. ὑπομ. and other abstracts 2 Pt 1:5f; Pol 13:2 (cp. also the following passages already referred to in this section: 1 Ti 6:11; 2 Ti 3:10; Tit 2:2 and Js 1:3 [α above]). W. γνῶσις (Just., D. 69, 1) et al. 2 Pt 1:5f [s. above]; D 10:2. ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν B 1:5. W. φόβος and ἐγκράτεια Hm 6, 1, 1.—(Distinguished from θεία σοφία: Orig., C. Cels. 6, 13, 23.)
    δ. faith as fidelity to Christian teaching. This point of view calls for ἔργα as well as the kind of πίστις that represents only one side of true piety: Js 2:14ab, 17, 18abc, 20, 22ab, 24, 26 (ἔργον 1a); Hv 3, 6, 5; Hs 8, 9, 1ab.
    ε. Ro 14:22 and 23 π. as freedom or strength in faith, conviction (s. Ltzm., Hdb. ad loc.; but s. α above).
    ζ. In addition to the πίστις that every Christian possesses (s. 2dα above) Paul speaks of a special gift of faith that belongs to a select few 1 Cor 12:9. Here he understands π. as an unquestioning belief in God’s power to aid people with miracles, the faith that ‘moves mountains’ 13:2 (cp. Mt 17:20.—21:21; s. 2a above). This special kind of faith may be what the disciples had in mind when they asked πρόσθες ἡμῖν πίστιν Lk 17:5; cp. vs. 6. τῇ πίστει φερόμενος ὁ Παυλος AcPl Ha 5, 1.
    ③ that which is believed, body of faith/belief/teaching (Diod S 1, 23, 8 ἰσχυρὰν πίστιν καὶ ἀμετάθετον=an article of faith that was firm and unshakable [concerning Orpheus and Dionysus]; Mel., HE 4, 26, 13; Ath. 8, 1; Iren., 1, 10, 2 [Harv. I, 92, 1]; Orig., C. Cels., 1, 42, 26; Did., Gen. 156, 23). So clearly Jd 3 (τῇ ἅπαξ παραδοθείσῃ τοῖς ἁγίοις πίστει), 20 (τῇ ἁγιωτάτῃ ὑμῶν πίστει.—ἅγιος 1aα). πίστις θεοῦ=that which, acc. to God’s will, is to be believed IEph 16:2.—This objectivizing of the term πίστις is found as early as Paul: Ro 1:5; Gal 1:23 (s. 2dα end) and perh. Gal 3:23–25 (s. Ltzm., Hdb. ad loc.). ASeeberg, D. Katechismus der Urchristenheit 1903, 110f, understands 1 Ti 1:19; 4:1, 6; 6:10, cp. 21; 2 Ti 2:18 in this manner. Ro 12:6 (but s. ἀναλογία) and 2 Ti 4:7 are also interpreted in this way by many.—EBurton, ICC Gal 1921, 475–86; ASchlatter, D. Glaube im NT4 1927; APott, Das Hoffen im NT in seiner Beziehung zum Glauben1915; ANairne, The Faith of the NT 1920; RGyllenberg, Pistis 1922; WKümmel, D. Glaube im NT: ThBl 16, ’38, 209–21; Dodd 65–68; TTorrance, ET 68, ’57, 111–14; CMoule, ibid. 157.—Synoptics: TShearer, ET 69, ’57, 3–6.—Esp. for Paul: BBartmann, Pls, die Grundzüge seiner Lehre u. die moderne Religionsgeschichte 1914; WMorgan, The Religion and Theology of Paul 1917; WHatch, The Pauline Idea of Faith in Its Relation to Jewish and Hellenistic Religion 1917; Ltzm., Hdb. exc. after Ro 4:25; FKnoke, Der christl. Glaube nach Pls 1922; ERohde, Gottesglaube u. Kyriosglaube bei Pls: ZNW 22, 1923, 43–57; EWissmann, Das Verh. v. πίστις und Christusfrömmigkeit bei Pls 1926; MDibelius, Glaube u. Mystik b. Pls: Neue Jahrb. f. Wissensch. u. Jugendbildg. 7, ’31, 683–99; WMundle, D. Glaubensbegriff des Pls ’32 (p. xi–xvi extensive bibliog.); RGyllenberg, Glaube b. Pls: ZWT 13, ’37, 612–30; MHansen, Om Trosbegrebet hos Pls ’37; LMarshall, Challenge of NT Ethics, ’47, 270–77; 298–300; RBultmann, Theologie des NT ’48, 310–26 (Engl. tr. KGrobel I ’51, 314–30; for the Johannines II, 70–92, ’55); MMassinger, BiblSacra 107, ’50, 181–94 et al. S. also δικαιοσύνη 3a.—For the Fourth Gosp.: JBuswell, The Ethics of ‘Believe’ in the Fourth Gospel: BiblSacra 80, 1923, 28–37; JHuby, De la connaissance de foi chez S. Jean: RSR 21, ’31, 385–421; RSchnackenburg, D. Glaube im 4. Ev., diss. Breslau ’37; WHatch, The Idea of Faith in Christ. Lit. fr. the Death of St. Paul to the Close of the Second Century 1926.—EGraesser, D. Glaube im Hebräerbrief, ’65.—ABaumeister, D. Ethik des Pastor Hermae, 1912, 61–140.—ESeidl, π. in d. griech. Lit. (to Peripatetics), diss. Innsbruck, ’53; HLjungman, Pistis, ’64; DLührmann, Pistis im Judent., ZNW 64, ’73, 19–38. On faith in late Judaism s. Bousset, Rel.3 534a (index); also DHay, JBL 108, ’89, 4611–76; DLindsay, Josephus and Faith ’93. On the Hellenistic concept πίστις Rtzst., Mysterienrel.3 234–36.—DELG s.v. πείθομαι. M-M. EDNT. TW. Spicq. Sv.

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  • 113 συντίθημι

    συντίθημι 1 aor. συνέθηκα LXX. Mid.: 2 aor. συνεθέμην; plpf. συνετεθείμην, ptc. συντεθειμένος (Just.). Pass.: 2 aor. sg. (as mid.) συνετέθης (Just., D. 67, 11), ptc. pl. συντεθέντες (Ar. 13, 7) (Hom.+)
    ① to place someth. together with someth. else so as to be side by side, put/place with σκεῦος κενὸν μετὰ τῶν κενῶν συντιθέμενον pass. an empty vessel placed beside the (other) empty ones (in such a way that it knocks against them) Hm 11:13 (cp. X., Cyr. 8, 5, 4; POxy 1631, 17; Ar. 13, 7).
    ② to work out a mutually agreeable contract, agree, mid., w. someone (Hdt. et al.) συνέθεντο αὐτῷ ἀργύριον δοῦναι where, no matter how the dat. is construed, the sense is they came to an agreement with him, to pay him money Lk 22:5.
    ③ to reach a decision in group discussion, decide, through agreement among themselves, mid. (Jos., Vi. 196; TestZeb 1:6) foll. by the articular inf. in the gen. (B-D-F §400, 7; Rob. 1068; TestJos 6:9) Ac 23:20. W. ἵνα foll. J 9:22.
    ④ to be supportive by expressing agreement, agree, affirm, mid. (Lysias et al.; Dionys. Hal., Isocr. 18; Paus. 4, 15, 2; PSI 484, 2 [III B.C.]; 524, 4; Just., A II, 9, 2 al.) Ac 24:9 v.l.—M-M. Sv.

    Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > συντίθημι

  • 114 τίθημι

    τίθημι (Hom.+) and its by-form τιθέω (Hv 1, 1, 3 and 2, 1, 2 as historical present; B-D-F §321; s. Rob. 318); impf. 3 sg. ἐτίθει, 3 pl. ἐτίθεσαν Mk 6:56 and ἐτίθουν as v.l.; Ac 3:2; 4:35; Hv 3, 2, 7 (B-D-F §94, 1; Mlt-H. 202); fut. θήσω; 1 aor. ἔθηκα (B-D-F §95, 1; Rob. 308; 310); 2 aor. subj. θῶ, impv. 2 pl. θέτε, inf. θεῖναι, ptc. θείς; pf. τέθεικα.; plpf. ἐτεθείκει (Just., D. 78, 5). Mid.: fut. θήσομαι; 2 aor. ἐθέμην. Pass.: fut. 3 pl. τεθήσονται Jer 13:16; 1 aor. ἐτέθην; pf. τέθειμαι, ptc. τεθειμένος (Nicol. Dam.: 90 Fgm. 130, 18 p. 401, 3 Jac.) J 19:41; Hs 9, 15, 4 (on the pf. s. B-D-F §97, 2). The middle is gener. not different in mng. fr. the act. (B-D-F §316, 1; s. Rob. 804f). The semantic boundaries of this multivalent verb are quite flexible.
    ① to put or place in a particular location, lay, put
    ⓐ act. and pass.: gener.
    α. w. acc. lay (away), set up, put (away) ποῦ τεθείκατε αὐτόν; where have you laid him? J 11:34 (as early as Hom. τιθέναι has the special sense lay away, bury); cp. Mk 16:6; J 19:42; 20:2, 13, 15. Pass. (ApcMos 42 ποῦ μέλλοι τεθῆναι τὸ σῶμα αὐτῆς) Mk 15:47; Lk 23:55. ὅπου ἦν τεθείς GPt 12:51. λίθον Ro 9:33 (Is 28:16 ἐμβαλῶ); 1 Pt 2:6; pass. B 6:2. θεμέλιον lay a foundation Lk 14:29; 1 Cor 3:10f (in imagery).—Of stones ἐξώτεροι ἐτέθησαν they were placed on the outside Hs 9, 8, 3; 5a (cp. c); 7. ἐν ἰσχύι τέθεικεν τὴν σάρκα αὐτοῦ κύριος the Lord (God) has set his (Christ’s) flesh in strength B 6:3a; cp. b (Is 50:7).
    β. w. the acc., oft. supplied fr. the context, and a prepositional expr. closely related to the verb (Herodas 4, 34 τιθέναι εἰς τοὺς λίθους ζοήν [ sic]) εἰς κρύπτην put someth. in a cellar Lk 11:33. εἰς μνημεῖον lay in a tomb Ac 13:29; cp. Rv 11:9. Of stones τιθ. εἰς τ. οἰκοδομήν put into the building Hv 3, 2, 7. Pass. Hs 9, 4, 5; 9, 6, 8; cp. 9, 5, 4. Opp. ἐκ τῆς οἰκοδομῆς ἐτέθησαν they were put out of the building 9, 8, 1. ἔμπροσθέν τινος GPt 4:12. ἔν τινι (Gen 50:26; Jos., Ant. 14, 124; TestJob 20:9): ἐν μνημείῳ Mt 27:60; cp. Mk 6:29; 15:46; Lk 23:53; Ac 7:16. Pass. J 19:41.—Mk 6:56; Ac 9:37. ἐνώπιόν τινος (1 Km 10:25) Lk 5:18. ἐπί τινος (X., Cyr. 8, 8, 16; Ezk 40:2; JosAs 3:11; Jos., Ant. 6, 15) 8:16b; J 19:19; Ac 5:15; Rv 10:2; GPt 3:8; 6:21; 12:53. ἐπί τινι 8:32. ἐπί τι (Ps 20:4; 1 Km 6:8; TestAbr B 5 p. 109, 18 [Stone p. 66]; JosAs 16:11; ParJer 9:32; Mel., P. 14, 90) Mk 4:21b; Lk 6:48 (θεμέλιον; s. α above); 2 Cor 3:13. Esp. τὰς χεῖρας ἐπί τι or ἐπί τινα (cp. Ps 138:5) Mk 8:25 v.l.; 10:16: τὴν δεξιάν Rv 1:17. θήσω τὸ πνεῦμά μου ἐπʼ αὐτόν Mt 12:18 (=ἔδωκα Is 42:1; τ. τὸ πνεῦμα as Is 63:11). παρά τι (Plut., Mor. 176e; 3 Km 13:31) Ac 4:35, 37 v.l.; 5:2. πρός τι (JosAs 8:4 πρὸς τὸ στῆθος) 3:2; 4:37. ὑπό τι Mt 5:15; Mk 4:21; cp. 1 Cor 15:25 (s. 5aα). ὑποκάτω τινός (Jer 45:12) Lk 8:16a.—Mt 22:44 (Ps 109:1); Mk 12:36.
    ⓑ special expressions
    α. act. explain in what figure of speech can we present (the Reign of God)? (i.e., how shall I put it?) Mk 4:30.
    β. act. take off, give up in Joh. lit. take off, remove τὰ ἱμάτια (Hdt 1, 10, 1 τ. τὰ εἵματα; cp. Herodas 5, 62; Plut., Alc. 195 [8, 2]; Jos., Bell. 1, 390 τ. τὸ διάδημα and s. ἱμάτιον 3) J 13:4. τὴν (ἑαυτοῦ) ψυχήν lay down or give (up) one’s life 10:11 and 15 (both v.l. δίδωμι), 17, 18ab (ApcSed 1:5 τὴν ψυχὴν θῇ ὑπὲρ τῶν φίλων; EFascher, Z. Auslegg. v. J 10:17, 18: Deutsche Theol. ’41, 37–66); 13:37f; 15:13; 1 J 3:16ab (Appian, Bell. Civ. 4, 68 §289 δεξιάς; SibOr 5, 157 τ. simply=δίδωμι).
    γ. act. show deference to τιθέναι τὰ γόνατα (σοι γόνυ τίθημι γαίᾳ Eur., Troad. 1307; also in Lat.: genua ponere Ovid, Fasti 2, 438; Curt. 8, 7, 13; B-D-F §5, 3b) bend the knee, kneel down Mk 15:19; Lk 22:41; Ac 7:60; 9:40; 20:36; 21:5; Hv 1, 1, 3; 2, 1, 2.
    δ. act. place before someone, serve (X., Mem. 3, 14, 1; JosAs 15:14 τράπεζαν καὶ ἄρτον Just., A I, 66, 4) οἶνον J 2:10 (Bel 11 Theod. οἶνον θές).
    ε. act. and mid. have (in mind) θέτε ἐν ταῖς καρδίαις w. inf. foll. make up (your) minds Lk 21:14. Mid. ἔθεντο ἐν τῇ καρδίᾳ αὐτῶν they kept in mind (the obj. acc. is supplied by the immediate context) Lk 1:66 (1 Km 21:13). The same expr.= come to think of someth., contrive someth. in one’s mind 21:14 v.l.; Ac 5:4. Likew. ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι w. inf. foll. Paul resolved 19:21. θέσθε εἰς τὰ ὦτα ὑμῶν τοὺς λόγους τούτους Lk 9:44.
    ζ. act. and mid. effect someth., arrange for someth. τ. ἐπί τινος foll. by the acc. and inf. ordain by means of someone that … B 13:6.—τὸ μέρος αὐτοῦ μετὰ τῶν ὑποκριτῶν θήσει (μέρος 2) Mt 24:51; cp. Lk 12:46. Mid. w. acc. (GrBar 2:1 [of God]; Appian, Bell. Civ. 2, 106 §442 εὐχὰς τίθεσθαι=offer prayers) βουλήν reach a decision (βουλή 2a) Ac 27:12.
    η. mid. put (in custody) τίθεσθαί τινα ἐν τηρήσει Ac 5:18; ἐν (τῇ) φυλακῇ (Gen 41:10; 42:17) Mt 14:3 v.l.; Ac 5:25; εἰς φυλακήν (PPetr II, 5a, 3 [III B.C.]) 12:4; εἰς τήρησιν (w. the acc. easily supplied) 4:3. ἐν σωτηρίῳ place in safety, cause to share salvation (w. acc. to be supplied) 1 Cl 15:6 (Ps 11:6).
    θ. act. provide (an example) ὑπόδειγμά τινος τιθ. set up an example of someth. 2 Pt 2:6 (cp. Jos., Ant. 17, 313 παράδειγμα τῆς ἀρετῆς τιθέναι). Those persons are added, in the dat., to whose advantage or disadvantage the example is given: τιθέναι πρόσκομμα τῷ ἀδελφῷ Ro 14:13 (πρόσκομμα 2b). σκοπὸν τοῖς νέοις θήσομεν 2 Cl 19:1.
    ② act. to lay aside/deposit (money), put aside, store up, deposit a t.t. term of commercial life (Demosth. 52, 3 ἀργύριον al.; Hyperid. 5, 4; Theocr., Epigr. 14, 2; Plut., Mor. 829b; pap) opp. αἴρειν you withdraw what you did not deposit Lk 19:21; cp. vs. 22. ἕκαστος παρʼ ἑαυτῷ τιθέτω each one is to put aside at home 1 Cor 16:2.
    ③ to assign to some task or function, appoint, assign
    ⓐ τιθέναι τινὰ εἴς τι place/appoint someone to or for ( to function as) someth. (for the construction cp. Ael. Aristid. 53 p. 636 D.: τοὺς οὐκ ὄντας νόμους εἰς νόμους τ.) τέθεικά σε εἰς φῶς ἐθνῶν Ac 13:47 (Is 49:6); pass.: εἰς ὸ̔ ἐτέθην ἐγὼ κῆρυξ 1 Ti 2:7; 2 Ti 1:11. Also τιθ. τινὰ ἵνα appoint someone to … J 15:16.
    ⓑ mid. τίθεσθαι τινὰ εἴς τι appoint someone to or for someth. Dg 6:10. W. acc. easily supplied 1 Ti 1:12.
    ⓐ establish, give, of a law (τιθέναι νόμον since Soph., El. 580; IAndrosIsis, Kyme 4; the mid. τίθεσθαι νόμον since Hdt. 1, 29. Both oft. in Pla.; likew. Diod S 5, 83, 5, where the act. as well as the mid. is used of law. The act. also EpArist 15; Jos., C. Ap. 1, 316, Ant. 16, 1; Ath. 34, 2. The mid. also Appian, Bell. Civ. 3, 55 §228; Jos., C. Ap. 1, 269; 2, 273; Ar. 13, 7) only in the pass. (as Pla., Leg.; 4, 705d al.; Jos., C. Ap. 2, 184; Just., D. 11, 2; Ath. 33, 1) ὁ νόμος ἐτέθη Gal 3:19 D.
    ⓑ mid. w. acc. fix, establish, set καιροὺς οὓς ὁ πατὴρ ἔθετο times which the Father has fixed Ac 1:7. θέμενος ἐν ἡμῖν τὸν λόγον τῆς καταλλαγῆς as he established among us the word of reconciliation (=entrusted to us … ; cp. Ps 104:27 ἔθετο ἐν αὐτοῖς τ. λόγους) 2 Cor 5:19. ὁ θεὸς ἔθετο τὰ μέλη God has arranged the parts of the body 1 Cor 12:18.
    ⑤ to cause to undergo a change in experience/condition, make, consign
    ⓐ act. or pass., either w. a double acc. of the obj. and of the pred. (Hom.+; X., Cyr. 4, 6, 3; Lucian, Dial. Marin. 14, 2; Aelian, VH13, 6; Lev 26:31; Is 5:20; Wsd 10:21; Jos., Ant. 11, 39) or in the form τιθέναι τινὰ εἴ τι (cp. 3a).
    α. make someone ὸ̔ν ἔθηκεν κληρονόμον πάντων Hb 1:2. πατέρα πολλῶν ἐθνῶν τέθεικά σε Ro 4:17 (Gen 17:5). ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου until I make your enemies a footstool for your feet (Ps 109:1): Mt 22:44 v.l.; Lk 20:43; Ac 2:35; Hb 1:13; the same quotation introduced with ἄχρι οὗ θῇ 1 Cor 15:25; pass. Hb 10:13 (on this expr. cp. Plut., Mor. 1097c [HAlmqvist, Pl. u. das NT ’46, 104]). Consign, act. εἰ κόλασιν 1 Cl 11:1; pass. of those who refuse to believe the word εἰ ὸ̔ καὶ ἐτέθησαν 1 Pt 2:8; of Paul’s obligation to accept his destiny at Rome εἰς τοῦτο γὰρ ἐτέθην AcPl Ha 7, 15. Cp. 3a.
    β. make someth. (Mimnermus 1, 10 D.2 cause someth. to become someth. [adj.]: ‘God has made old age vexatious’) ἀδάπανον θήσω τὸ εὐαγγέλιον 1 Cor 9:18.
    ⓑ mid. w. a double acc. make someone someth. (Appian., Illyr. 13 §37 φίλον τίθεσθαί τινα; schol. on Pind., O. 1, 58b; 2 Macc 5:21; Ath. 12, 2. S. also Tyrtaeus [VII B.C.] 8, 5 D.3 of the man who is called upon to hate his own life [in battle]: ἀνὴρ ἐχθρὴν ψυχὴν θέμενος) Ac 20:28 (CClaereboets, Biblica 24, ’43, 370–87); 1 Cor 12:28. τίθεσθαι τινὰ εἲ τι consign someone to someth. ὀργήν 1 Th 5:9.—B. 832. DELG. M-M. EDNT. TW.

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  • 115 χάρις

    χάρις, ιτος, ἡ (Hom.+) acc. quite predom. χάριν, but χάριτα Ac 24:27; 25:9 v.l.; Jd 4 and pl. χάριτας Ac 24:27 v.l.; 1 Cl 23:1 (Eur., Hel. 1378; Hdt. 6, 41; X., Hell. 3, 5, 16; ins, pap; Zech 4:7; 6:14; EpArist 272, pl. 230.—B-D-F §47, 3; W-S. §9, 7; Mayser 271f; Thackeray 150; Helbing 40f; Mlt-H. 132.—It seems that χάρις is not always clearly differentiated in mng. fr. χαρά; Apollodorus [II B.C.]: 244 Fgm. 90 Jac. says in the second book περὶ θεῶν: κληθῆναι δὲ αὐτὰς ἀπὸ μὲν τ. χαρᾶς Χάριτας• καὶ γὰρ πολλάκις … οἱ ποιηταὶ τ. χάριν χαρὰν καλοῦσιν ‘the [deities] Charites are so called from χαρά [joy], for poets freq. equate χάρις with χαρά’. Cp. the wordplay AcPl Ha 8, 7 χαρᾶς καὶ χάριτος the house was filled with gaiety and gratitude.).
    ① a winning quality or attractiveness that invites a favorable reaction, graciousness, attractiveness, charm, winsomeness (Hom.+; Jos., Ant. 2, 231) of human form and appearance παῖς λίαν εὐειδής ἐν χάριτι an exceptionally fine-looking and winsome youth AcPl Ha 3, 13. Of speech (Demosth. 51, 9; Ps.-Demetr. [I A.D.], Eloc. §127; 133; 135 al.; Eccl 10:12; Sir 21:16; Jos., Ant. 18, 208) οἱ λόγοι τῆς χάριτος (gen. of quality) the gracious words Lk 4:22. ὁ λόγος ὑμῶν πάντοτε ἐν χάριτι let your conversation always be winsome Col 4:6 (cp. Plut., Mor. 514f; s. also HAlmqvist, Plut. u. das NT ’46, 121f; Epict. 3, 22, 90). τὸ πρόσωπον αὐτοῦ χάριτος ἐπληροῦτο MPol 12:1 can also be placed here in case χάρις means nothing more than graciousness (s. 4 below); prob. also GJs 7:3 (s. 3b).
    ② a beneficent disposition toward someone, favor, grace, gracious care/help, goodwill (almost a t.t. in the reciprocity-oriented world dominated by Hellenic influence [cp. e.g. OGI 669, 29] as well as by the Semitic sense of social obligation expressed in the term חֶסֶד [NGlueck, Das Wort ḥesed in alttestamentlichen Sprachgebrauche etc. 1927]. Of a different order and spirit is the subset of reciprocity known as Roman patronage, in which superiority of the donor over the client is clearly maintained)
    ⓐ act., that which one grants to another, the action of one who volunteers to do someth. not otherwise obligatory χάρις θεοῦ ἦν ἐπʼ αὐτό Lk 2:40. ἡ χάρις τοῦ θεοῦ (cp. τῇ τοῦ θεοῦ Κλαυδίου χάριτι OGI 669, 29) Ac 11:2 D; 14:26. τοῦ κυρίου 15:40.—Esp. of the beneficent intention of God (cp. χ. in reference to God: Apollon. Rhod. 3, 1005 σοὶ θεόθεν χάρις ἔσσεται; Dio Chrys. 80 [30], 40 χ. τῶν θεῶν; Ael. Aristid. 13 p. 320 D.; 53 p. 620; Sextus 436b; likew. in LXX, Philo, Joseph.; SibOr 4, 46=189; 5, 330; Ezk. Trag. 162 [Eus., PE 9, 29, 12].—χ. to denote beneficent dispensations of the emperor: OGI 669, 44 [I A.D.]; BGU 19 I, 21 [II A.D.] χάρ. τοῦ θεοῦ Αὐτοκράτορος; 1085 II, 4) and of Christ, who give (undeserved) gifts to people; God: δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι Ro 3:24. Cp. 5:15a, 20f; 6:1; 11:5 (ἐκλογή 1), 6abc; Gal 1:15 (διά A 3e); Eph 1:6f (KKuhn, NTS 7, ’61, 337 [reff. to Qumran lit.]); 2:5, 7, 8; cp. Pol 1:3; 2 Th 1:12; 2:16; 2 Ti 1:9; Tit 2:11 (ἡ χάρ. τοῦ θεοῦ σωτήριος; s. Dibelius, Hdb. exc. after Tit 2:14); 3:7; Hb 2:9 (χωρίς 2aα); 4:16a (DdeSilva, JBL 115, ’96, 100–103); 1 Cl 50:3; ISm 9:2; IPol 7:3. ἐν χάρ[ιτι θεοῦ] AcPl Ha 7, 23 (restoration uncertain). κατὰ χάριν as a favor, out of goodwill (cp. Pla., Leg. 740c; schol. on Soph., Oed. Col. 1751 p. 468 Papag.) Ro 4:4 (opp. κατὰ ὀφείλημα), 16.—The beneficence or favor of Christ: διὰ τῆς χάριτος τοῦ κυρίου Ἰησοῦ πιστεύομεν σωθῆναι Ac 15:11. Cp. Ro 5:15b; 2 Cor 8:9; 1 Ti 1:14; IPhld 8:1. On Ac 2:47 in this sense s. TAnderson, NTS 34, ’88, 604–10.
    ⓑ pass., that which one experiences fr. another (Arrian, Anab. Alex. 3, 26, 4) χάριν ἔχειν have favor 3J 4 v.l. πρός τινα with someone=win his respect Ac 2:47 (cp. 2a end; cp. Pind., O. 7, 89f χάριν καὶ ποτʼ ἀστῶν καὶ ποτὶ ξείνων grant him respect in the presence of his townfolk as well as strangers); παρά τινι (Appian, Bell. Civ. 2, 89 §376) Hm 10, 3, 1, cp. 5, 1, 5. εὑρεῖν χάριν παρά τινι (Philo, Leg. All. 3, 77, end) Lk 1:30; Hs 5, 2, 10; ἐνώπιόν τινος Ac 7:46; GJs 11:2 (JosAs 15:14). ἐν τοῖς μέλλουσι μετανοεῖν among those who are about to repent Hm 12, 3, 3. Ἰησοῦς προέκοπτεν χάριτι παρὰ θεῷ καὶ ἀνθρώποις Lk 2:52 (an indication of exceptional ἀρετή, cp. Pind. above). Cp. Ac 4:33; 7:10 (ἐναντίον Φαραώ); Hb 4:16b.—ποία ὑμῖν χάρις ἐστίν; what credit is that to you? Lk 6:32–34; s. D 1:3; 2 Cl 13:4. Cp. 1 Cor 9:16 v.l. In these passages the mng. comes close to reward (s. Wetter [5 below] 209ff w. reff.).—Also by metonymy that which brings someone (God’s) favor or wins a favorable response fr. God 1 Pt 2:19, 20.
    ⓒ In Christian epistolary lit. fr. the time of Paul χάρις is found w. the sense (divine) favor in fixed formulas at the beginning and end of letters (Zahn on Gal 1:3; vDobschütz on 1 Th 1:1; ELohmeyer, ZNW 26, 1927, 158ff; APujol, De Salutat. Apost. ‘Gratia vobis et pax’: Verb. Dom. 12, ’32, 38–40; 76–82; WFoerster, TW II ’34, 409ff; Goodsp., Probs. 141f. S. also the lit. s.v. χαίρω 2b). At the beginning of a letter χάρις ὑμῖν καὶ εἰρήνη (sc. εἴη; New Docs 8, 127f) Ro 1:7; 1 Cor 1:3; 2 Cor 1:2; Gal 1:3; Eph 1:2; Phil 1:2; Col 1:2; 1 Th 1:1; 2 Th 1:2; Phlm 3; Rv 1:4; without ὑμῖν Tit 1:4. χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη 1 Pt 1:2; 2 Pt 1:2; 1 Cl ins. χάρις, ἔλεος, εἰρήνη 1 Ti 1:2; 2 Ti 1:2; 2J 3 (on the triplet cp. En 5:7 φῶς καὶ χάρις καὶ εἰρήνη).—At the end ἡ χάρις (τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ etc.) μεθʼ ὑμῶν (or μετὰ πάντων ὑμῶν etc.) Ro 16:20, 23 (24) v.l.; 1 Cor 16:23; 2 Cor 13:13; Gal 6:18; Eph 6:24; Phil 4:23; Col 4:18; 1 Th 5:28; 2 Th 3:18; 1 Ti 6:21; 2 Ti 4:22; Tit 3:15; Phlm 25; Hb 13:25; Rv 22:21; 1 Cl 65:2. ἔσται ἡ χάρις μετὰ πάντων τῶν φοβουμένων τὸν Κύριον GJs 25:2. ὁ κύριος τῆς δόξης καὶ πάσης χάριτος μετὰ τοῦ πνεύματος ὑμῶν B 21:9. χάρις ὑμῖν, ἔλεος, εἰρήνη, ὑπομονὴ διὰ παντός ISm 12:2. ἔρρωσθε ἐν χάριτι θεοῦ 13:2.
    ③ practical application of goodwill, (a sign of) favor, gracious deed/gift, benefaction
    ⓐ on the part of humans (X., Symp. 8, 36, Ages. 4, 3; Appian, Bell. Civ. 1, 49 §213; Dionys. Hal. 2, 15, 4) χάριν (-ιτα) καταθέσθαι τινί (κατατίθημι 2) Ac 24:27; 25:9. αἰτεῖσθαι χάριν 25:3 (in these passages from Ac χ. suggests [political] favor, someth. one does for another within a reciprocity system. Cp. Appian, Bell. Civ. 1, 108 §506 ἐς χάριν Σύλλα=as a favor to Sulla; ApcSed 8:1 οὐκ ἐποίησάς μοι χάριν=you did me no favor). ἵνα δευτέραν χάριν σχῆτε that you might have a second proof of my goodwill 2 Cor 1:15 (unless χάρις here means delight [so in poetry, Pind. et al., but also Pla., Isocr.; L-S-J-M s.v. χάρις IV; cp. also the quot. fr. Apollodorus at the beg. of the present entry, and the fact that χαρά is v.l. in 2 Cor 1:15]; in that case δευτέρα means double; but s. comm.). Of the collection for Jerusalem (cp. Appian, Bell. Civ. 3, 42 §173 χάριτας λαμβάνειν=receive gifts) 1 Cor 16:3; 2 Cor 8:4, 6f, 19 (DdeSilva, JBL 115, ’96, 101). Cp. B 21:7.—Eph 4:29 may suggest a demonstration of human favor (cp. Plut., Mor. 514e χάριν παρασκευάζοντες ἀλλήλοις), but a ref. to the means by which divine grace is mediated is not to be ruled out (s. b below).
    ⓑ on the part of God and Christ; the context will show whether the emphasis is upon the possession of divine favor as a source of blessings for the believer, or upon a store of favor that is dispensed, or a favored status (i.e. standing in God’s favor) that is brought about, or a gracious deed wrought by God in Christ, or a gracious work that grows fr. more to more (so in contrast to the old covenant Mel., P. 3, 16 al.). God is called ὁ θεὸς πάσης χάριτος 1 Pt 5:10, i.e. God, who is noted for any conceivable benefit or favor; cp. B 21:9.—χάριν διδόναι τινί show favor to someone (Anacr. 110 Diehl; Appian, Ital. 5 §10): τὸν δόντα αὐτῷ τὴν χάριν GJs 14:2. ταπεινοῖς δίδωσι χάριν (Pr 3:34) Js 4:6b; 1 Pt 5:5; 1 Cl 30:2; without a dat. Js 4:6a (Menand., Epitr. 231 S. [55 Kö.]). Perh. καὶ ἔβαλλε κύριος … χάριν ἐπʼ αὐτήν GJs 7:3 (but s. 1 above). The Logos is πλήρης χάριτος J 1:14. Those who belong to him receive of the fullness of his grace, χάριν ἀντὶ χάριτος vs. 16 (ἀντί 2). Cp. vs. 17. τὴν χάριν ταύτην ἐν ᾗ ἑστήκαμεν this favor (of God) we now enjoy Ro 5:2 (Goodsp.).—5:17; 1 Cor 1:4; 2 Cor 4:15 (divine beneficence in conversion); cp. Ac 11:23; 6:1; Gal 1:6 (by Christ’s gracious deed); 2:21; 5:4; Col 1:6; 2 Ti 2:1; Hb 12:15; 13:9; 1 Pt 1:10, 13; 3:7 (συνκληρονόμοι χάριτος ζωῆς fellow-heirs of the gift that spells life; s. ζωή 2bα); 5:12; 2 Pt 3:18; Jd 4; IPhld 11:1; ISm 6:2. Christians stand ὑπὸ χάριν under God’s gracious will as expressed in their release from legal constraint Ro 6:14f, or they come ὑπὸ τὸν ζυγὸν τῆς χάριτος αὐτοῦ 1 Cl 16:17 (ζυγός 1). The proclamation of salvation is the message of divine beneficence τὸ εὐαγγέλιον τῆς χάριτος τοῦ θεοῦ Ac 20:24 or ὁ λόγος τῆς χάριτος αὐτοῦ (=τοῦ κυρίου) 14:3; 20:32. Even the gospel message can be called ἡ χάρις τοῦ θεοῦ 13:43; cp. 18:27; MPol 2:3. τὸ πνεῦμα τῆς χάριτος the Spirit from or through whom (God’s) favor is shown Hb 10:29 (AArgyle, Grace and the Covenant: ET 60, ’48/49, 26f).—Pl. benefits, favors (Diod S 3, 2, 4; 3, 73, 6; Sb 8139, 4 [ins of I B.C.] of Isis; Jos., C. Ap. 2, 190) 1 Cl 23:1.—Nelson Glueck, Das Wort ḥesed etc. 1927, but s. FAndersen, ‘Yahweh, the Kind and Sensitive God’: God Who is Rich in Mercy, ed. PO’Brien/DPeterson ’86.
    ④ exceptional effect produced by generosity, favor. Of effects produced by divine beneficence which go beyond those associated with a specific Christian’s status (ins μεγάλαι χάριτες τοῦ θεου: FCumont, Syria 7, 1926, 347ff), in the congregations of Macedonia 2 Cor 8:1 and Corinth 9:14; cp. vs. 8; in Rome AcPl Ha 7, 8. The Christian confessor is in full possession of divine grace ISm 11:1. Paul knows that through the χάρις of God he has been called to be an apostle, and that he has been fitted out w. the powers and capabilities requisite for this office fr. the same source: Ro 1:5; 12:3; 15:15; 1 Cor 3:10; 15:10ab (for the subject matter cp. Polyb. 12, 12b, 3 αὐτὸν [Alex. the Great] ὑπὸ τοῦ δαιμονίου τετευχέναι τούτων ὧν ἔτυχεν=whatever he has received he has received from what is divine. [For this reason he does not deserve any divine honors.]); 2 Cor 12:9; Gal 2:9; Eph 3:2, 7f; Phil 1:7.—The χάρις of God manifests itself in various χαρίσματα: Ro 12:6; Eph 4:7; 1 Pt 4:10. This brings into view a number of passages in which χάρις is evidently to be understood in a very concrete sense. It is hardly to be differentiated fr. δύναμις (θεοῦ) or fr. γνῶσις or δόξα (q.v. 1b. On this subj. s. Wetter [5 below] p. 94ff; esp. 130ff; pap in the GLumbroso Festschr. 1925, 212ff: χάρις, δύναμις, πνεῦμα w. essentially the same mng.; PGM 4, 2438; 3165; Herm. Wr. 1, 32; Just., D. 87, 5 ἀπὸ χάριτος τῆς δυνάμεως τοῦ πνεύματος). οὐκ ἐν σοφίᾳ σαρκικῇ ἀλλʼ ἐν χάριτι θεοῦ 2 Cor 1:12. οὐκ ἐγὼ δὲ ἀλλὰ ἡ χάρις τοῦ θεοῦ σὺν ἐμοί 1 Cor 15:10c. αὐξάνετε ἐν χάριτι καὶ γνώσει τοῦ κυρίου 2 Pt 3:18; cp. 1 Cl 55:3; B 1:2 (τῆς δωρεᾶς πνευματικῆς χάρις). Stephen is said to be πλήρης χάριτος καὶ δυνάμεως Ac 6:8. Divine power fills the Christian confessor or martyr w. a radiant glow MPol 12:1 (but s. 1 above). As the typical quality of the age to come, contrasted w. the κόσμος D 10:6.
    ⑤ response to generosity or beneficence, thanks, gratitude (a fundamental component in the Gr-Rom. reciprocity system; exx. fr. later times: Diod S 11, 71, 4 [χάριτες=proofs of gratitude]; Appian, Syr. 3, 12; 13. Cp. Wetter [below] p. 206f) χάριν ἔχειν τινί be grateful to someone (Eur., Hec. 767; X., An. 2, 5, 14; Pla., Phlb. 54d; Ath. 2, 1; PLips 104, 14 [I B.C.] χάριν σοι ἔχω) foll. by ὅτι (Epict. 3, 5, 10; Jos., C. Ap. 1, 270; 2, 49) Lk 17:9 (ERiggenbach, NKZ 34, 1923, 439–43); mostly of gratitude to God or Christ; χάρις in our lit. as a whole, in the sense gratitude, refers to appropriate respone to the Deity for benefits conferred (Hom., Pind., Thu. et al.; ins, pap, LXX; Jos., Ant. 7, 208) χάριν ἔχω τῷ θεῷ (POxy 113, 13 [II A.D.] χάριν ἔχω θεοῖς πᾶσιν.—Epict. 4, 7, 9) 2 Ti 1:3; foll. by ὅτι because 1 Ti 1:12 (Herm. Wr. 6, 4 κἀγὼ χάριν ἔχω τῷ θεῷ …, ὅτι; Jos., Ant. 4, 316); χάριν ἔχειν ἐπί τινι be grateful for someth. Phlm 7 v.l. (to humans). ἔχωμεν χάριν let us be thankful (to God) Hb 12:28 (the reason for it is given by the preceding ptc. παραλαμβάνοντες). Elliptically (B-D-F §128, 6; cp. Rob. 1201f) χάρις (ἔστω) τῷ θεῷ (X., Oec. 8, 16 πολλὴ χάρις τοῖς θεοῖς; Epict. 4, 4, 7 χάρις τῷ θεῳ; BGU 843, 6 [I/II A.D.] χάρις τοῖς θεοῖς al. in pap since III B.C..—Philo, Rer. Div. Her. 309) Ro 7:25; MPol 3:1. Foll. by ὅτι (X., An. 3, 3, 14 τοῖς θεοῖς χάρις ὅτι; PFay 124, 16 τοῖς θεοῖς ἐστιν χάρις ὅτι; Epict. 4, 5, 9) Ro 6:17. Foll. by ἐπί τινι for someth. (UPZ 108, 30 [99 B.C.]) 2 Cor 9:15. The reason for the thanks is given in the ptc. agreeing w. τῷ θεῷ 2:14; 8:16; 1 Cor 15:57 (cp. Jos., Ant. 6, 145; Philo, Somn. 2, 213). Thankfulness (Appian, Bell. Civ. 3, 15 §51 πρός τινα=toward someone) χάριτι in thankfulness 10:30. So prob. also ἐν τῇ χάριτι in a thankful spirit Col 3:16 (Dibelius, Hdb. ad loc.). πλησθῆναι χαρᾶς καὶ χάριτος AcPl Ha 8, 7. S. εὐχαριστέω, end. Also PSchubert, Form and Function of the Pauline Thanksgivings ’39.—OLoew, Χάρις, diss., Marburg 1908; GWetter, Charis 1913; AvHarnack, Sanftmut, Huld u. Demut in der alten Kirche: JKaftan Festschr. 1920, 113ff; NBonwetsch, Zur Geschichte des Begriffs Gnade in der alten Kirche: Harnack Festgabe 1921, 93–101; EBurton, Gal ICC 1921, 423f; WWhitley, The Doctrine of Grace ’32; JMoffatt, Grace in the NT ’31; RWinkler, D. Gnade im NT: ZST 10, ’33, 642–80; RHomann, D. Gnade in d. Syn. Ev.: ibid. 328–48; JWobbe, D. Charisgedanke b. Pls ’32; RBultmann, Theologie des NT ’48, 283–310 (Paul); HBoers, Ἀγάπη and Χάρις in Paul’s Thought: CBQ 59, ’97, 693–713; on 2 Cor 8: FDanker, Augsburg Comm. 2 Cor, 116–34; PRousselot, La Grâce d’après St. Jean et d’après St. Paul: SR 18, 1928, 87–108, Christent. u. Wissensch. 8, ’32, 402–30; JMontgomery, Hebrew Hesed and Gk. Charis: HTR 32, ’39, 97–102; Dodd 61f; TTorrance, The Doctrine of Grace in the Apost. Fathers, ’48; JRenié, Studia Anselmiana 27f, ’51, 340–50; CRSmith, The Bible Doctrine of Grace, ’56; EFlack, The Concept of Grace in Bibl. Thought: Bibl. Studies in Memory of HAlleman, ed. Myers, ’60, 137–54; DDoughty, NTS 19, ’73, 163–80.—B. 1166. DELG. M-M. EDNT. TW. Spicq. Sv.

    Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > χάρις

  • 116 Language

       Philosophy is written in that great book, the universe, which is always open, right before our eyes. But one cannot understand this book without first learning to understand the language and to know the characters in which it is written. It is written in the language of mathematics, and the characters are triangles, circles, and other figures. Without these, one cannot understand a single word of it, and just wanders in a dark labyrinth. (Galileo, 1990, p. 232)
       It never happens that it [a nonhuman animal] arranges its speech in various ways in order to reply appropriately to everything that may be said in its presence, as even the lowest type of man can do. (Descartes, 1970a, p. 116)
       It is a very remarkable fact that there are none so depraved and stupid, without even excepting idiots, that they cannot arrange different words together, forming of them a statement by which they make known their thoughts; while, on the other hand, there is no other animal, however perfect and fortunately circumstanced it may be, which can do the same. (Descartes, 1967, p. 116)
       Human beings do not live in the object world alone, nor alone in the world of social activity as ordinarily understood, but are very much at the mercy of the particular language which has become the medium of expression for their society. It is quite an illusion to imagine that one adjusts to reality essentially without the use of language and that language is merely an incidental means of solving specific problems of communication or reflection. The fact of the matter is that the "real world" is to a large extent unconsciously built on the language habits of the group.... We see and hear and otherwise experience very largely as we do because the language habits of our community predispose certain choices of interpretation. (Sapir, 1921, p. 75)
       It powerfully conditions all our thinking about social problems and processes.... No two languages are ever sufficiently similar to be considered as representing the same social reality. The worlds in which different societies live are distinct worlds, not merely the same worlds with different labels attached. (Sapir, 1985, p. 162)
       [A list of language games, not meant to be exhaustive:]
       Giving orders, and obeying them- Describing the appearance of an object, or giving its measurements- Constructing an object from a description (a drawing)Reporting an eventSpeculating about an eventForming and testing a hypothesisPresenting the results of an experiment in tables and diagramsMaking up a story; and reading itPlay actingSinging catchesGuessing riddlesMaking a joke; and telling it
       Solving a problem in practical arithmeticTranslating from one language into another
       LANGUAGE Asking, thanking, cursing, greeting, and praying-. (Wittgenstein, 1953, Pt. I, No. 23, pp. 11 e-12 e)
       We dissect nature along lines laid down by our native languages.... The world is presented in a kaleidoscopic flux of impressions which has to be organized by our minds-and this means largely by the linguistic systems in our minds.... No individual is free to describe nature with absolute impartiality but is constrained to certain modes of interpretation even while he thinks himself most free. (Whorf, 1956, pp. 153, 213-214)
       We dissect nature along the lines laid down by our native languages.
       The categories and types that we isolate from the world of phenomena we do not find there because they stare every observer in the face; on the contrary, the world is presented in a kaleidoscopic flux of impressions which has to be organized by our minds-and this means largely by the linguistic systems in our minds.... We are thus introduced to a new principle of relativity, which holds that all observers are not led by the same physical evidence to the same picture of the universe, unless their linguistic backgrounds are similar or can in some way be calibrated. (Whorf, 1956, pp. 213-214)
       9) The Forms of a Person's Thoughts Are Controlled by Unperceived Patterns of His Own Language
       The forms of a person's thoughts are controlled by inexorable laws of pattern of which he is unconscious. These patterns are the unperceived intricate systematizations of his own language-shown readily enough by a candid comparison and contrast with other languages, especially those of a different linguistic family. (Whorf, 1956, p. 252)
       It has come to be commonly held that many utterances which look like statements are either not intended at all, or only intended in part, to record or impart straightforward information about the facts.... Many traditional philosophical perplexities have arisen through a mistake-the mistake of taking as straightforward statements of fact utterances which are either (in interesting non-grammatical ways) nonsensical or else intended as something quite different. (Austin, 1962, pp. 2-3)
       In general, one might define a complex of semantic components connected by logical constants as a concept. The dictionary of a language is then a system of concepts in which a phonological form and certain syntactic and morphological characteristics are assigned to each concept. This system of concepts is structured by several types of relations. It is supplemented, furthermore, by redundancy or implicational rules..., representing general properties of the whole system of concepts.... At least a relevant part of these general rules is not bound to particular languages, but represents presumably universal structures of natural languages. They are not learned, but are rather a part of the human ability to acquire an arbitrary natural language. (Bierwisch, 1970, pp. 171-172)
       In studying the evolution of mind, we cannot guess to what extent there are physically possible alternatives to, say, transformational generative grammar, for an organism meeting certain other physical conditions characteristic of humans. Conceivably, there are none-or very few-in which case talk about evolution of the language capacity is beside the point. (Chomsky, 1972, p. 98)
       [It is] truth value rather than syntactic well-formedness that chiefly governs explicit verbal reinforcement by parents-which renders mildly paradoxical the fact that the usual product of such a training schedule is an adult whose speech is highly grammatical but not notably truthful. (R. O. Brown, 1973, p. 330)
       he conceptual base is responsible for formally representing the concepts underlying an utterance.... A given word in a language may or may not have one or more concepts underlying it.... On the sentential level, the utterances of a given language are encoded within a syntactic structure of that language. The basic construction of the sentential level is the sentence.
       The next highest level... is the conceptual level. We call the basic construction of this level the conceptualization. A conceptualization consists of concepts and certain relations among those concepts. We can consider that both levels exist at the same point in time and that for any unit on one level, some corresponding realizate exists on the other level. This realizate may be null or extremely complex.... Conceptualizations may relate to other conceptualizations by nesting or other specified relationships. (Schank, 1973, pp. 191-192)
       The mathematics of multi-dimensional interactive spaces and lattices, the projection of "computer behavior" on to possible models of cerebral functions, the theoretical and mechanical investigation of artificial intelligence, are producing a stream of sophisticated, often suggestive ideas.
       But it is, I believe, fair to say that nothing put forward until now in either theoretic design or mechanical mimicry comes even remotely in reach of the most rudimentary linguistic realities. (Steiner, 1975, p. 284)
       The step from the simple tool to the master tool, a tool to make tools (what we would now call a machine tool), seems to me indeed to parallel the final step to human language, which I call reconstitution. It expresses in a practical and social context the same understanding of hierarchy, and shows the same analysis by function as a basis for synthesis. (Bronowski, 1977, pp. 127-128)
        t is the language donn eґ in which we conduct our lives.... We have no other. And the danger is that formal linguistic models, in their loosely argued analogy with the axiomatic structure of the mathematical sciences, may block perception.... It is quite conceivable that, in language, continuous induction from simple, elemental units to more complex, realistic forms is not justified. The extent and formal "undecidability" of context-and every linguistic particle above the level of the phoneme is context-bound-may make it impossible, except in the most abstract, meta-linguistic sense, to pass from "pro-verbs," "kernals," or "deep deep structures" to actual speech. (Steiner, 1975, pp. 111-113)
       A higher-level formal language is an abstract machine. (Weizenbaum, 1976, p. 113)
       Jakobson sees metaphor and metonymy as the characteristic modes of binarily opposed polarities which between them underpin the two-fold process of selection and combination by which linguistic signs are formed.... Thus messages are constructed, as Saussure said, by a combination of a "horizontal" movement, which combines words together, and a "vertical" movement, which selects the particular words from the available inventory or "inner storehouse" of the language. The combinative (or syntagmatic) process manifests itself in contiguity (one word being placed next to another) and its mode is metonymic. The selective (or associative) process manifests itself in similarity (one word or concept being "like" another) and its mode is metaphoric. The "opposition" of metaphor and metonymy therefore may be said to represent in effect the essence of the total opposition between the synchronic mode of language (its immediate, coexistent, "vertical" relationships) and its diachronic mode (its sequential, successive, lineal progressive relationships). (Hawkes, 1977, pp. 77-78)
       It is striking that the layered structure that man has given to language constantly reappears in his analyses of nature. (Bronowski, 1977, p. 121)
       First, [an ideal intertheoretic reduction] provides us with a set of rules"correspondence rules" or "bridge laws," as the standard vernacular has it-which effect a mapping of the terms of the old theory (T o) onto a subset of the expressions of the new or reducing theory (T n). These rules guide the application of those selected expressions of T n in the following way: we are free to make singular applications of their correspondencerule doppelgangers in T o....
       Second, and equally important, a successful reduction ideally has the outcome that, under the term mapping effected by the correspondence rules, the central principles of T o (those of semantic and systematic importance) are mapped onto general sentences of T n that are theorems of Tn. (P. Churchland, 1979, p. 81)
       If non-linguistic factors must be included in grammar: beliefs, attitudes, etc. [this would] amount to a rejection of the initial idealization of language as an object of study. A priori such a move cannot be ruled out, but it must be empirically motivated. If it proves to be correct, I would conclude that language is a chaos that is not worth studying.... Note that the question is not whether beliefs or attitudes, and so on, play a role in linguistic behavior and linguistic judgments... [but rather] whether distinct cognitive structures can be identified, which interact in the real use of language and linguistic judgments, the grammatical system being one of these. (Chomsky, 1979, pp. 140, 152-153)
        23) Language Is Inevitably Influenced by Specific Contexts of Human Interaction
       Language cannot be studied in isolation from the investigation of "rationality." It cannot afford to neglect our everyday assumptions concerning the total behavior of a reasonable person.... An integrational linguistics must recognize that human beings inhabit a communicational space which is not neatly compartmentalized into language and nonlanguage.... It renounces in advance the possibility of setting up systems of forms and meanings which will "account for" a central core of linguistic behavior irrespective of the situation and communicational purposes involved. (Harris, 1981, p. 165)
       By innate [linguistic knowledge], Chomsky simply means "genetically programmed." He does not literally think that children are born with language in their heads ready to be spoken. He merely claims that a "blueprint is there, which is brought into use when the child reaches a certain point in her general development. With the help of this blueprint, she analyzes the language she hears around her more readily than she would if she were totally unprepared for the strange gabbling sounds which emerge from human mouths. (Aitchison, 1987, p. 31)
       Looking at ourselves from the computer viewpoint, we cannot avoid seeing that natural language is our most important "programming language." This means that a vast portion of our knowledge and activity is, for us, best communicated and understood in our natural language.... One could say that natural language was our first great original artifact and, since, as we increasingly realize, languages are machines, so natural language, with our brains to run it, was our primal invention of the universal computer. One could say this except for the sneaking suspicion that language isn't something we invented but something we became, not something we constructed but something in which we created, and recreated, ourselves. (Leiber, 1991, p. 8)

    Historical dictionary of quotations in cognitive science > Language

  • 117 כפי

    כפי, כָּפָא, כָּפָה(b. h.; v. כָּפַף) 1) to bend over, invert, turn upside down. Tam.V, 5 היה כּוֹפֶה עליהןוכ׳ he inverts a large vessel and puts it over them (the coals). Ib. כּוֹפִין אותהוכ׳ they invert it over Pesik. Ekhah, p. 123a> כ׳ סיח את המנורה the ass (of gold, given as a bribe to the judge) has upset the lamp (offered on the other side; whence a proverbial expression for litigants outbidding each other in bribery); Y.Yoma I, 38c bot; Lev. R. s. 21; Pesik. Aḥăré, p. 177a>.Esp. כ׳ את המיטה to upset the couch, to place the mattresses on or near the floor, as a sign of mourning, opp. to זָקַף. M. Kat. 15b top (euphemistic version, read with Ms. M.:) דמות … בכם ובעונותיכם … כְּפוּ מיטותיכןוכ׳ I (the Lord) had placed my image among you, and for your sins I upeet it (decreed death), upset now your beds; Y.Ber.III, 6a top; Y.M. Kat. III, 83a top כְּפֵה מיטתך. Ib. כבר כְּפִינוּם we have already lowered them (the couches); Y.Ber.III, 5d bot. כפיטם (corr. acc.). Keth.4b כּוֹפֶה מיטתו he lowers his couch (when his wife is in mourning); כּוֹפָה מיטתה she lowers (when her husband is in mourning); a. fr.Part. pass. כָּפוּי, f. כְּפוּיָה, pl. כְּפוּיִים, כְּפוּיוֹת. Tosef.Ohol.XII, 2 סאח ב׳ על פיה a dry measure turned upside down. Lam. R. introd. (R. Ḥăn. 3) (play on כפי המלח, v. כַּף) כְּפוּיֵי מלחמה those upset by war. Y.Ber.III, 6a top מטה כ׳ a lowered couch; a. fr.Esp. כְּפוּי טובה one on whom kindness is upset, ungrateful, unappreciative. Ab. Zar.5a כפויי טובה בניוכ׳ you ungrateful ones, sons of ungrateful ones. Lev. R. s. 4; a. fr. 2) to press, force. Keth. V, 5 כּוֹפָהּ לעשותוכ׳ he may compel her to work in wool. Yeb.106a, a. fr. כּוֹפִין אותז עדוכ׳ the court uses means of coercion, until he says ‘I will, opp. to בעל כרחו. Sot.46b כ׳ ללויה we force a host to escort (protect) his guest on parting. B. Bath.12b כגון זו כ׳ על מדת סדום in such a case we apply force on the ground of the law of equity (v. סְדוֹם). Y.Peah I, 15d; Y.Kidd.I, 61c top וכוֹפִין do we compel (a son to support his father)? Ib. כופין את הבן we do compel R. Hash. 28a כְּפָאוֹ ואכלוכ׳ if somebody forced him, and he ate Matsah (on the first Passover night). Ib. כ׳ שד a demon possessed him. Ib. כְּפָאוּהוּ פרסיים Persians (gentiles) forced him; a. fr.Snh.70b כפאתו, v. כָּפַת.v. כּוּף I a. כָּפַף. Nif. נִכְפָּח 1) to be inverted, upset; to be forced. Y. M. Kat l. c. וֹיִכָּפֶה הסרסור let the agent (of sin, the evil inclination) be overpowered (by mourning ceremonies); Y. Ber. l. c. ויכ׳ כפה (corr. acc.). Ib. 5d bot; Y. M. Kat. l. c. אינה נִכְפַּית need not be upturned, v. דַּרְגֵּש; a. fr. 2) to be overtaken by a demon, esp. to be epileptic. Lev. R. s. 26 ישראל … שנִכְפּוּ an Israelite and a priest that were afflicted Pes.112b אותו תינוק נִכְפֶּה that child will become epileptic. Ib. בנים נִכְפֵּין epileptic children; Keth.60b (Chald. form) בני נִכְפֵּי Tosef.B. Bath.IV, 5 נִכְפֵּית היא she is subject to epileptic attacks; B. Mets.80a. Yeb.64b משפחת נִכְפִּין a family subject to epilepsy.

    Jewish literature > כפי

  • 118 כפא

    כפי, כָּפָא, כָּפָה(b. h.; v. כָּפַף) 1) to bend over, invert, turn upside down. Tam.V, 5 היה כּוֹפֶה עליהןוכ׳ he inverts a large vessel and puts it over them (the coals). Ib. כּוֹפִין אותהוכ׳ they invert it over Pesik. Ekhah, p. 123a> כ׳ סיח את המנורה the ass (of gold, given as a bribe to the judge) has upset the lamp (offered on the other side; whence a proverbial expression for litigants outbidding each other in bribery); Y.Yoma I, 38c bot; Lev. R. s. 21; Pesik. Aḥăré, p. 177a>.Esp. כ׳ את המיטה to upset the couch, to place the mattresses on or near the floor, as a sign of mourning, opp. to זָקַף. M. Kat. 15b top (euphemistic version, read with Ms. M.:) דמות … בכם ובעונותיכם … כְּפוּ מיטותיכןוכ׳ I (the Lord) had placed my image among you, and for your sins I upeet it (decreed death), upset now your beds; Y.Ber.III, 6a top; Y.M. Kat. III, 83a top כְּפֵה מיטתך. Ib. כבר כְּפִינוּם we have already lowered them (the couches); Y.Ber.III, 5d bot. כפיטם (corr. acc.). Keth.4b כּוֹפֶה מיטתו he lowers his couch (when his wife is in mourning); כּוֹפָה מיטתה she lowers (when her husband is in mourning); a. fr.Part. pass. כָּפוּי, f. כְּפוּיָה, pl. כְּפוּיִים, כְּפוּיוֹת. Tosef.Ohol.XII, 2 סאח ב׳ על פיה a dry measure turned upside down. Lam. R. introd. (R. Ḥăn. 3) (play on כפי המלח, v. כַּף) כְּפוּיֵי מלחמה those upset by war. Y.Ber.III, 6a top מטה כ׳ a lowered couch; a. fr.Esp. כְּפוּי טובה one on whom kindness is upset, ungrateful, unappreciative. Ab. Zar.5a כפויי טובה בניוכ׳ you ungrateful ones, sons of ungrateful ones. Lev. R. s. 4; a. fr. 2) to press, force. Keth. V, 5 כּוֹפָהּ לעשותוכ׳ he may compel her to work in wool. Yeb.106a, a. fr. כּוֹפִין אותז עדוכ׳ the court uses means of coercion, until he says ‘I will, opp. to בעל כרחו. Sot.46b כ׳ ללויה we force a host to escort (protect) his guest on parting. B. Bath.12b כגון זו כ׳ על מדת סדום in such a case we apply force on the ground of the law of equity (v. סְדוֹם). Y.Peah I, 15d; Y.Kidd.I, 61c top וכוֹפִין do we compel (a son to support his father)? Ib. כופין את הבן we do compel R. Hash. 28a כְּפָאוֹ ואכלוכ׳ if somebody forced him, and he ate Matsah (on the first Passover night). Ib. כ׳ שד a demon possessed him. Ib. כְּפָאוּהוּ פרסיים Persians (gentiles) forced him; a. fr.Snh.70b כפאתו, v. כָּפַת.v. כּוּף I a. כָּפַף. Nif. נִכְפָּח 1) to be inverted, upset; to be forced. Y. M. Kat l. c. וֹיִכָּפֶה הסרסור let the agent (of sin, the evil inclination) be overpowered (by mourning ceremonies); Y. Ber. l. c. ויכ׳ כפה (corr. acc.). Ib. 5d bot; Y. M. Kat. l. c. אינה נִכְפַּית need not be upturned, v. דַּרְגֵּש; a. fr. 2) to be overtaken by a demon, esp. to be epileptic. Lev. R. s. 26 ישראל … שנִכְפּוּ an Israelite and a priest that were afflicted Pes.112b אותו תינוק נִכְפֶּה that child will become epileptic. Ib. בנים נִכְפֵּין epileptic children; Keth.60b (Chald. form) בני נִכְפֵּי Tosef.B. Bath.IV, 5 נִכְפֵּית היא she is subject to epileptic attacks; B. Mets.80a. Yeb.64b משפחת נִכְפִּין a family subject to epilepsy.

    Jewish literature > כפא

  • 119 כָּפָא

    כפי, כָּפָא, כָּפָה(b. h.; v. כָּפַף) 1) to bend over, invert, turn upside down. Tam.V, 5 היה כּוֹפֶה עליהןוכ׳ he inverts a large vessel and puts it over them (the coals). Ib. כּוֹפִין אותהוכ׳ they invert it over Pesik. Ekhah, p. 123a> כ׳ סיח את המנורה the ass (of gold, given as a bribe to the judge) has upset the lamp (offered on the other side; whence a proverbial expression for litigants outbidding each other in bribery); Y.Yoma I, 38c bot; Lev. R. s. 21; Pesik. Aḥăré, p. 177a>.Esp. כ׳ את המיטה to upset the couch, to place the mattresses on or near the floor, as a sign of mourning, opp. to זָקַף. M. Kat. 15b top (euphemistic version, read with Ms. M.:) דמות … בכם ובעונותיכם … כְּפוּ מיטותיכןוכ׳ I (the Lord) had placed my image among you, and for your sins I upeet it (decreed death), upset now your beds; Y.Ber.III, 6a top; Y.M. Kat. III, 83a top כְּפֵה מיטתך. Ib. כבר כְּפִינוּם we have already lowered them (the couches); Y.Ber.III, 5d bot. כפיטם (corr. acc.). Keth.4b כּוֹפֶה מיטתו he lowers his couch (when his wife is in mourning); כּוֹפָה מיטתה she lowers (when her husband is in mourning); a. fr.Part. pass. כָּפוּי, f. כְּפוּיָה, pl. כְּפוּיִים, כְּפוּיוֹת. Tosef.Ohol.XII, 2 סאח ב׳ על פיה a dry measure turned upside down. Lam. R. introd. (R. Ḥăn. 3) (play on כפי המלח, v. כַּף) כְּפוּיֵי מלחמה those upset by war. Y.Ber.III, 6a top מטה כ׳ a lowered couch; a. fr.Esp. כְּפוּי טובה one on whom kindness is upset, ungrateful, unappreciative. Ab. Zar.5a כפויי טובה בניוכ׳ you ungrateful ones, sons of ungrateful ones. Lev. R. s. 4; a. fr. 2) to press, force. Keth. V, 5 כּוֹפָהּ לעשותוכ׳ he may compel her to work in wool. Yeb.106a, a. fr. כּוֹפִין אותז עדוכ׳ the court uses means of coercion, until he says ‘I will, opp. to בעל כרחו. Sot.46b כ׳ ללויה we force a host to escort (protect) his guest on parting. B. Bath.12b כגון זו כ׳ על מדת סדום in such a case we apply force on the ground of the law of equity (v. סְדוֹם). Y.Peah I, 15d; Y.Kidd.I, 61c top וכוֹפִין do we compel (a son to support his father)? Ib. כופין את הבן we do compel R. Hash. 28a כְּפָאוֹ ואכלוכ׳ if somebody forced him, and he ate Matsah (on the first Passover night). Ib. כ׳ שד a demon possessed him. Ib. כְּפָאוּהוּ פרסיים Persians (gentiles) forced him; a. fr.Snh.70b כפאתו, v. כָּפַת.v. כּוּף I a. כָּפַף. Nif. נִכְפָּח 1) to be inverted, upset; to be forced. Y. M. Kat l. c. וֹיִכָּפֶה הסרסור let the agent (of sin, the evil inclination) be overpowered (by mourning ceremonies); Y. Ber. l. c. ויכ׳ כפה (corr. acc.). Ib. 5d bot; Y. M. Kat. l. c. אינה נִכְפַּית need not be upturned, v. דַּרְגֵּש; a. fr. 2) to be overtaken by a demon, esp. to be epileptic. Lev. R. s. 26 ישראל … שנִכְפּוּ an Israelite and a priest that were afflicted Pes.112b אותו תינוק נִכְפֶּה that child will become epileptic. Ib. בנים נִכְפֵּין epileptic children; Keth.60b (Chald. form) בני נִכְפֵּי Tosef.B. Bath.IV, 5 נִכְפֵּית היא she is subject to epileptic attacks; B. Mets.80a. Yeb.64b משפחת נִכְפִּין a family subject to epilepsy.

    Jewish literature > כָּפָא

  • 120 כָּפָה

    כפי, כָּפָא, כָּפָה(b. h.; v. כָּפַף) 1) to bend over, invert, turn upside down. Tam.V, 5 היה כּוֹפֶה עליהןוכ׳ he inverts a large vessel and puts it over them (the coals). Ib. כּוֹפִין אותהוכ׳ they invert it over Pesik. Ekhah, p. 123a> כ׳ סיח את המנורה the ass (of gold, given as a bribe to the judge) has upset the lamp (offered on the other side; whence a proverbial expression for litigants outbidding each other in bribery); Y.Yoma I, 38c bot; Lev. R. s. 21; Pesik. Aḥăré, p. 177a>.Esp. כ׳ את המיטה to upset the couch, to place the mattresses on or near the floor, as a sign of mourning, opp. to זָקַף. M. Kat. 15b top (euphemistic version, read with Ms. M.:) דמות … בכם ובעונותיכם … כְּפוּ מיטותיכןוכ׳ I (the Lord) had placed my image among you, and for your sins I upeet it (decreed death), upset now your beds; Y.Ber.III, 6a top; Y.M. Kat. III, 83a top כְּפֵה מיטתך. Ib. כבר כְּפִינוּם we have already lowered them (the couches); Y.Ber.III, 5d bot. כפיטם (corr. acc.). Keth.4b כּוֹפֶה מיטתו he lowers his couch (when his wife is in mourning); כּוֹפָה מיטתה she lowers (when her husband is in mourning); a. fr.Part. pass. כָּפוּי, f. כְּפוּיָה, pl. כְּפוּיִים, כְּפוּיוֹת. Tosef.Ohol.XII, 2 סאח ב׳ על פיה a dry measure turned upside down. Lam. R. introd. (R. Ḥăn. 3) (play on כפי המלח, v. כַּף) כְּפוּיֵי מלחמה those upset by war. Y.Ber.III, 6a top מטה כ׳ a lowered couch; a. fr.Esp. כְּפוּי טובה one on whom kindness is upset, ungrateful, unappreciative. Ab. Zar.5a כפויי טובה בניוכ׳ you ungrateful ones, sons of ungrateful ones. Lev. R. s. 4; a. fr. 2) to press, force. Keth. V, 5 כּוֹפָהּ לעשותוכ׳ he may compel her to work in wool. Yeb.106a, a. fr. כּוֹפִין אותז עדוכ׳ the court uses means of coercion, until he says ‘I will, opp. to בעל כרחו. Sot.46b כ׳ ללויה we force a host to escort (protect) his guest on parting. B. Bath.12b כגון זו כ׳ על מדת סדום in such a case we apply force on the ground of the law of equity (v. סְדוֹם). Y.Peah I, 15d; Y.Kidd.I, 61c top וכוֹפִין do we compel (a son to support his father)? Ib. כופין את הבן we do compel R. Hash. 28a כְּפָאוֹ ואכלוכ׳ if somebody forced him, and he ate Matsah (on the first Passover night). Ib. כ׳ שד a demon possessed him. Ib. כְּפָאוּהוּ פרסיים Persians (gentiles) forced him; a. fr.Snh.70b כפאתו, v. כָּפַת.v. כּוּף I a. כָּפַף. Nif. נִכְפָּח 1) to be inverted, upset; to be forced. Y. M. Kat l. c. וֹיִכָּפֶה הסרסור let the agent (of sin, the evil inclination) be overpowered (by mourning ceremonies); Y. Ber. l. c. ויכ׳ כפה (corr. acc.). Ib. 5d bot; Y. M. Kat. l. c. אינה נִכְפַּית need not be upturned, v. דַּרְגֵּש; a. fr. 2) to be overtaken by a demon, esp. to be epileptic. Lev. R. s. 26 ישראל … שנִכְפּוּ an Israelite and a priest that were afflicted Pes.112b אותו תינוק נִכְפֶּה that child will become epileptic. Ib. בנים נִכְפֵּין epileptic children; Keth.60b (Chald. form) בני נִכְפֵּי Tosef.B. Bath.IV, 5 נִכְפֵּית היא she is subject to epileptic attacks; B. Mets.80a. Yeb.64b משפחת נִכְפִּין a family subject to epilepsy.

    Jewish literature > כָּפָה

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